Book <jlS4- 



ROME 



THE NEWEST FASHIONS IN RELIGION. 

6 L &> 

THREE TRACTS. 

THE VATICAN DECREES. — VATICANISM. — 
SPEECHES OF THE POPE. 



BY THE K 
si f* s 

RIGHT HON. W. E. GLADSTONE, M.P. 



COLLECTED EDITION, WITH A PREFACE. 




LONDON: 
JOHN MURRAY, ALBEMARLE STREET. 
1875. 



LONDON . PRINTED BY "WILLIAM CLOWES AND SONS. STAMFORD STREET 
AND CHARING CROSS. 



PREFACE. 



If there has ever been, and if there still be, a 
question reaching far into the future, it is the ques- 
tion of Church Power, and of its monstrous exagge- 
ration into Papal Power, such as it has now for the 
first time been accepted by the Latin Church in its 
corporate capacity ; amidst the cold indifference or 
half-suppressed, ineffectual, murmurs of a multitude 
of its members, the brave and wise resistance of 
a portion as yet far smaller, and the apathy, amaze- 
ment, or indignation of the world. 

The vast moment and practical character of the 
subject form my excuse for republishing together the 
two Tracts respectively entitled ' A Political Ex- 
postulation ' and 4 Vaticanism,' and for adding to 
them, with the proper sanction, an article from the 
' Quarterly Review ' of January on the Speeches of 
Pope Pius IX. It has not been agreeable to deal so 
pointedly, as in this article, with any personal per- 
formances of the very aged and so widely venerated 
Pontiff. But those performances have been such as 
to open a new, strange and startling chapter of the 
general subject, and they require accordingly the 
searching notice of the world. 

a 2 



iv 



PREFACE. 



The interest attaching to the discussion has led to 
reprinting the Tracts in America and Australia, and 
to their translation into various languages. I regret, 
however, to find that, even at a moment when 
Ultramontanism bitterly complains of suffering re- 
straint in certain countries, it has been thought 
worth while, where some, I hope untruly, suppose 
that system possesses an influence over the existing 
civil authority, to restrain the circulation of these 
not very formidable works. The gentleman who 
translated 6 The Vatican Decrees ' into French, ap- 
prises me that, on the part of the Government of 
France, the Due de Decazes has refused to allow the 
free sale of the Translation at the railway bookstalls, 
on the public highways, and in the kiosks. I hope 
that no similar restraint will be placed on the circu- 
lation of the recent translation into French of 
Monsignor Nardi's Italian answer to my work. 

Upon surveying the immediate field of contest, I 
am thankful to record that many noble protests 
against a portentous mischief have been called 
forth. There has also been exhibited, in bad logic 
but in good faith, much halting at points situate 
between certain premisses and the undeniably just 
conclusion from them. Some degree of public atten- 

(tion has, I trust, been drawn not only to the tendency, 
but to the design, of Vaticanism to disturb civil 
society ; and to proceed, when it may be requisite and 
practicable, to the issue of blood for the accomplish- 
ment of its aims. It has also been shown distinctly 
to the world, that a pretended Article of the Christian 



PKEFACE. 



V 



Faith, namely the Decree of 1870 on Infallibility, 
may be denied with impunity in the Roman Church. 
The theological position of that church, brought about 
by its own suicidal acts, has been sketched with great 
learning and ability, in the work entitled 4 Results 
of the Expostulation, by Umbra Oxoniensis.' And 
Italy, which holds a position of the utmost import- 
ance in relation to this subject, appears to become 
increasingly aware that she cannot wisely treat the 
questions of Church and religion by the method of 
simple neglect. 

The adverse comments on 8 Yaticanism ' have not 
been such as seem to call on me for specific notice. 
I shall, however, take advantage of this preface to 
offer a few corroborative remarks and statements. 

I. The intention of those, who rule the ostensible 
rulers of the Roman Church, to disturb civil society 
will doubtless be developed in a variety of forms, as 
circumstances and seasons may serve, but at present 
it is nowhere more conspicuous than in regard 
to the law of marriage. In this intricate subject 
many doubtful questions may arise ; but there can 
be no doubt as to the shameful outrages on morality 
and decency which are commended in the works of 
Perrone, and of which we have recently had within 
our own borders a signal example. I will very 
briefly sketch the leading facts of the case I refer to, 
but without indicating names, dates, or places, as 
they are not required for my purpose. 

More than thirty years ago, X, a male British 

a 3 



VI 



PKEFACE. 



subject, was married to Y, in a foreign country, but 
under the provisions of an Act of Parliament, by the 
chaplain of the British Legation, in the house and in 
the presence of the British Minister. Both professed 
the religion of the English Church. They lived 
together for more than a quarter of a century ; and a 
family, the issue of the marriage, grew up to maturity. 

In the later years of this union the husband 
formed an adulterous connection with a foreign 
woman. After a period of much patience on the part 
of the wife, a separation took place. In a short time, 
he joined the Church of Eome ; and, about four 
years ago, under the authority of certain Roman 
Ecclesiastics, and in an English Roman Catholic 
chapel, he went through the form of marriage with his 
partner in guilt. He was subsequently informed by 
a higher functionary, that he must obtain a judgment 
from Rome. He made application accordingly ; and 
the judgment given was that the original marriage 
was null, and that the second so-called marriage, so 
far as appeared,* was valid. 

In the meantime, the injured wife had applied to a 
court for the judicial establishment of her position. 
She was duly declared to be the lawful wife, and the 
bigamous husband admitted that she was such 
according to British law. 

Within the jurisdiction of that law, he had taken 
his paramour to his paternal estate in shire, 



Dummodo nullum aliud obstet canonicum impedimenium" 



PKEEACE. 



vii 



and had designated and caused her to be addressed 
there as his lawful wife, to the great scandal of the 
neighbours, who were well acquainted with the true 
wife. He likewise entered his spurious offspring, 
born since the pretended marriage, as legitimate ; 
and a witness of position and character on the spot 
asserts that the woman received visits, and the most 
marked and open countenance, at the husband's 
seat, from Roman Catholic Priests and Sisters of 
Charity. 

There is not in this statement one word beyond 
dry fact. It might have been much enlarged ; but 
it is indeed a statement of which no epithets could 
heighten the significance. The Judgment from Rome, 
to which I have referred, has lately been published 
textually in a leading German paper. And notice 
was taken in a London print, a considerable time 
back, of the judicial proceeding I have mentioned, 
which included the main facts ; but simply as a piece 
of law intelligence. Except in two articles of the 
4 Saturday Review,' this gross outrage, which is also 
a heavy crime, has not been thought worthy of 
notice by the Newspaper Press. But that to which 
it is my duty to point is, that the act has had the 
full countenance and approval of the highest au- 
thorities of the Papal Church. 

If there be those who doubt the allegations I have 
made, I have only to state that Cardinal Manning is 
sufficiently cognisant of the case, and will best know 
whether he can contradict them. Other Roman Pre- 
lates are, I believe, in the same condition ; but I do 



Ylll 



PREFACE. 



not wish unnecessarily to localise or identify the 
narrative. 

To such a statement as this it is but a feeble post- 
script to add, that in July 1874 the same Eoman 
authority, acting on behalf of the Pope, and in a 
rescript addressed to the Archbishop of Munich, 
authorised a person therein named to proceed to a 
new marriage after a divorce from a first wife pre- 
viously obtained ; not, of course, because the divorce 
was valid, but because the original marriage, being a 
rotestant marriage at Munich, was void. I might 
refer to other cases ; not as parallel to that which I 
have given at some length, but simply as auxiliary 
proofs of the intention of the Roman Church, wher- 
/ever she thinks it may be safely ventured, to trample 
the law under foot. Even from so remote a quarter 
as one of the South Sea Islands, we are informed by 
Mr. Herbert Meade* of the complaint of a Baptist 
missionary, that his married converts are tempted to 
become Romish proselytes, by the promise to give 
them fresh wives if they then desire it. 

And yet a London newspaper, deemed to be in the 
first ranks of enlightened civilisation, has, within the 
last few weeks, written as follows on the discussions 
respecting Yaticanism : — 

" Such, discussions are not unsuited to "beguile a vacant hour : 
it is only when they are forced upon us as involving issues of 
vital moment, and requiring the immediate attention of the 
statesman and of every Englishman who desires to save his 

* 'A Eide through New Zealand,' &c, p. 201. Murray, 1870. 



PREFACE. 



ix 



country from ruin, that we deprecate the mistaken zeal which 
exalts them to a factitious importance." 

The matter thus relegated into the category of in- 
significance, and reserved for a vacant hour, amounts 
to no more than I will now describe. The Latin Church 
has probably a hundred and eighty millions of nominal 
adherents ; a clergy counted by hundreds of thou- 
sands ; a thousand Bishops, and the Pope at their head. 
Nearly the entire hierarchical power in this great com- 
munion, together with a faction everywhere spread, 
and everywhere active, among its laity, are now de- 
liberately set upon a design distinguished by the fol- 
lowing characteristics- Internally, it aims at the 
total destruction of right. Not of right as opposed to 
wrong, but of right as opposed to arbitrary will. 
Such right there shall be none, if the conspiracy 
succeeds, in the Bishops against the Pope, in the 
clergy against the Bishops or the Pope, in the laity 
against any of the three. Externally, it maintains 
the right and duty of the spiritualty, thus organised, 
to override at will, in respect of right and wrong, 
the entire action of the civil power ; and likewise to 
employ force, as and when it may think fit, for the 
fulfilment of its purposes. Nowhere, perhaps, has 
the design been so succinctly described as in the re- 
markable work entitled Otto Mesi a Roma (p. 194) : 
it is a design to establish "absolutism of the Church, 
and absolutism in the Church." 

II. To what has been written in the pages I now 
reprint, with respect to the intention of proceeding 



X 



PREFACE. 



to blood upon the first suitable occasion, I will only 
add the very explicit declaration of Archbishop (now 
Cardinal) Manning, at the meeting of the League of 
Saint Sebastian, on the 20th of January, 1874 : — 

"Now, when the nations of Europe have revolted, and when 
they have dethroned, as far as men can dethrone, the Vicar of 
J esus Christ, and when they have made the usurpation of the 
Holy City a part of international law — when all this has been 
done, there is only one solution of the difficulty — a solution I 
fear impending, and that is the terrible scourge of continental 
war : a war, which will exceed the horrors of any of the wars of 
the first Empire. I do not see how this can be averted. And 
it is my firm conviction that, iu spite of all obstacles, the Vicar 
of Jesus Christ will be put again in his own rightful place." * 

This speech was delivered some months before the 
attention of the British public had been specially in- 
vited to the plans of the Conspiracy. The idea of 
force is not new. It took effect in the French occu- 
pation of Rome from 1849 to 1866, and of Ciyita 
Yecchia at a still later time. ' At present, and 
for the moment, we have words of a milder tone ; and 
invitations to Italy to destroy that national unity, 
which she has wrought out with so much suffering, 
and after so many generations of depression. At 
the proper time, the more outspoken and more 
sanguinary strain will of course be resumed. 

III. It has long been customary to quote the case 
of Maryland, in proof that, more than two centuries 
ago, the Roman Catholic Church, where power was 
in its hands, could use it for the purposes of tolera- 



* League of St. Sebastian. Eeport of the Council, 1874. p. 24. 



PREFACE. 



XI 



tion. Archbishop Manning has repeated the boast, 
and with very large exaggeration. 

I have already shown,* from Bancroft's History, 
that in the case of Maryland there was no question 
of a merciful use of power towards others, but simply 
of a wise and defensive prudence with respect to 
themselves : that is to say, so far as the tolerant le- 
gislation of the colony was the work of Roman Ca- 
tholics. But it does not appear to have been their 
work. By the fourth article of the Charter, we find 
that no church could be consecrated there except 
according to the laws of the Church at home. The 
tenth article guaranteed to the colonists generally 
" all privileges, franchises, and liberties of this our 
kingdom of England. "f It was in 1649 that the 
Maryland Act of Toleration was passed ; which, how- 
ever, prescribed the punishment of death for any one 
who denied the Trinity. Of the small legislative 
body which passed it, two-thirds appear to have been 
Protestant, the recorded numbers being sixteen and 
eight respectively.! The colony was open to the 
immigration of Puritans and all Protestants, and any 
permanent and successful oppression by a handful of 
Eoman Catholics was altogether impossible. But the 
Colonial Act seems to have been an echo of the order 
of the House of Commons at home, on the 27th of 



* ' Vaticanism,' p. 128. 

t 'Maryland Toleration.' By Eev. Ethan Allen. Balti- 
more, 1855, pp. 12, 13. 

1 ' Maryland not a Roman Catholic Colony.' By E. D. N. 
Minneapolis, 1875, p. 7. 



xii 



PREFACE. 



October, 1645, that the inhabitants of the Summer 
Islands, and such others as shall join themselves to 
them, " shall without any molestation or trouble have 
and enjoy the liberty of their consciences in matters 
of God's worship ; and of a British Ordinance* of 
1647. The writer, whom I quote/)* ascribes the Reso- 
lution of the Commons to the entreaties of the friends 
of Williams, the Independent, of Rhode Island, and 
of Copeland, a learned Episcopal divine, who shared 
his views of toleration. 

Upon the whole, then, the picture of Maryland 
legislation is a gratifyiug one ; but the historic 
theory which assigns the credit of it to the Roman 
Church has little foundation in fact. 

W. E. Gr. 

London, July 7, 1875. 



* An Ordinance, not in Scobell's collection, is mentioned in 
Rush worth, vol. vii., pp. 834, 840, 841. I cannot say whether 
this is the Ordinance intended by the American writer. Pro- 
bably not, for it excepts Papists and Churchmen, and it does 
not name the plantations. 

"f ' Maryland not a Roman Catholic Colony.' By E. D. N. 
Minneapolis, 1875, p. 4. See also Thornton's Historical Relation 
of New England to the English Commonwealth, 1874, p. 22. 



THE 

VATICAN DECREES 

IX THEIR BEARING ON 

CIVIL ALLEGIANCE : 

A POLITICAL EXPOSTULATION. 



Published Nov. 7, 1874. 



CONTENTS. 



PAGE 

I. THE OCCASION AND SCOPE OF THIS TRACT xvii 
Four Propositions. Are they True ? 

II. THE FIRST AND FOURTH PROPOSITIONS .. xxiv 

1. "That Home has substituted for the proud 
boast of ' semper eadem ' a policy of violence and 
change in faith." 

4. "That she has equally repudiated modern 
thought and ancient history." 



III. THE SECOND PROPOSITION xxvii 

"That she has refurbished, and paraded anew, 
every rusty tool she was thought to have 

DISUSED." 



IV. THE THIRD PROPOSITION xxxii 

" That Home requires a convert, who now joins her, 
to forfeit his moral and mental freedom, and 
to place his loyalty and civil duty at the 
mercy of another." 



V. BEING TRUE, ARE THE PROPOSITIONS 

MATERIAL ? lvii 



VI. BEING TRUE AND MATERIAL, WERE THE 
PROPOSITIONS PROPER TO BE SET 
FORTH BY THE PRESENT WRITER? .. lxvi 



VII. ON THE HOME POLICY OF THE FUTURE .. lxxi 



APPENDICES.. .. .. ., ..lxxvii 



B 2 



THE VATICAN DECBEES 

IN THEIR BEARING ON 

CIVIL ALLEGIANCE. 



I. The Occasion and Scope of this Tract. 

In the prosecution of a purpose not polemical but 
pacific, I have been led to employ words which belong, 
more or less, to the region of religious controversy ; 
and which, though they were themselves few, seem to 
require, from the various feelings they have aroused, 
that I should carefully define, elucidate, and defend 
them. The task is not of a kind agreeable to me ; 
but I proceed to perform it. 

Among the causes, which have tended to disturb 
and perplex the public mind in the consideration of 
our own religious difficulties, one has been a certain 
alarm at the aggressive activity and imagined growth 
of the Roman Church in this country. All are aware 
of our susceptibility on this side ; and it was not, I 
think , improper for one who desires to remove every- 
thing that can interfere with a calm and judicial 
temper, and who believes the alarm to be groundless, 
to state, pointedly though briefly, some reasons for 
that belief. 



XV111 



THE VATICAN DECREES 



Accordingly I did not scruple to use the following 
language, in a paper inserted in the number of the 
4 Contemporary Eeview ' for the month of October. 
I was speaking of " the question whether a handful 
of the clergy are or are not engaged in an utterly 
hopeless and visionary effort to Romanise the Church 
and people of England." 

" At no time since the bloody reign of Mary has 
such a scheme been possible. But if it had been 
possible in the seventeenth or eighteenth centuries, it 
would still have become impossible in the nineteenth : 
when Rome has substituted for the proud boast of 
semper e'adem a policy of violence and change in faith ; 
when she has refurbished, and paraded anew, every 
rusty tool she was fondly thought to have disused ; 
when no one can become her convert without re- 
nouncing his moral and mental freedom, and placing 
his civil loyalty and duty at the mercy of another ; 
and when she has equally repudiated modern thought 
and ancient history."* 

Had I been, when I wrote this passage, as I now 
am, addressing myself in considerable measure to my 
Roman Catholic fellow-countrymen, I should have 
striven to avoid the seeming roughness of some of 
these expressions ; but as the question is now about 
their substance, from which I am not in any particular 
disposed to recede, any attempt to recast their general 
form would probably mislead. I proceed, then, to 
deal with them on their merits. 



* ' Contemporary Eeview,' Oct. 1874, p. 674. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. XIX 



More than one friend of mine, among those who 
have been led to join the Roman Catholic commu- 
nion, has made this passage the subject, more or less, 
of expostulation. Now, in my opinion, the assertions 
which it makes are, as coming from a layman who 
has spent most and the best years of his life in the 
observation and practice of politics, not aggressive 
but defensive. 

It is neither the abettors of the Papal Chair, nor 
any one who, however far from being an abettor of 
the Papal Chair, actually writes from a Papal point 
of view, that has a right to remonstrate with the world 
at large ; but it is the world at large, on the contrary, 
that has the fullest right to remonstrate, first with 
His Holiness, secondly with those who share his 
proceedings, thirdly even with such as passively 
allow and accept them. 

I therefore, as one of the world at large,, propose to 
expostulate in my turn. I shall strive to show to such 
of my Roman Catholic fellow-subjects as may kindly 
give me a hearing that, after the singular steps 
which the authorities of their Church have in these 
last years thought fit to take, the people of this 
country, who fully believe in their loyalty, are 
entitled, on purely civil grounds, to expect from them 
some declaration or manifestation of opinion, in reply 
to that ecclesiastical party in their Church who have 
laid down, in their name, principles adverse to the 
purity and integrity of civil allegiance. 

Undoubtedly my allegations are of great breadth. 
Such broad allegations require a broad and a deep 



XX 



THE VATICAN DECREES 



foundation. The first question which they raise is,. 
Are they, as to the material part of them, true? But 
even their truth might not suffice to show that their 
publication was opportune. The second question, 
then, which they raise is, Are they, for any practical 
purpose, material ? And there is yet a third, though 
a minor, question, which arises out of the propositions 
in connection with their authorship, Were they suit- 
able to be set forth by the present writer ? 

To these three questions I will now set myself to 
reply. And the matter of my reply will, as I con- 
ceive, constitute and convey an appeal to the under- 
standings of my Roman Catholic fellow-countrymen, 
which I trust that, at the least, some among them may 
deem not altogether unworthy of their consideration. 

From the language used by some of the organs of 
Roman Catholic opinion, it is, I am afraid, plain that 
in some quarters they have given deep offence. Dis- 
pleasure, indignation, even fury, might be said to 
mark the language which in the heat of the moment 
has been expressed here and there. They have been 
hastily treated as an attack made upon Roman Catho- 
lics generally, nay, as an insult offered them. It is 
obvious to reply, that of Roman Catholics generally 
they state nothing. Together with a reference to 
" converts," of which I shall say more, they constitute 
generally a free and strong animadversion on the 
conduct of the Papal Chair, and of its advisers and 
abettors. If I am told that he who animadverts 
upon these assails thereby, or insults, Roman Catholics 
at large, who do not choose their ecclesiastical rulers, 



IN THEIR BEARING ON CIVIL ALLEGIANCE. xxi 

and are not recognised as having any voice in the 
government of their Church, I cannot be bound by or 
accept a proposition which seems to me to be so little 
in accordance with reason. 

Before all things, however, I should desire it to be 
understood that, in the remarks now offered, I desire 
to eschew not only religious bigotry, but likewise 
theologica] controversy. Indeed, with theology, ex- 
cept in its civil bearing, with theology as such, I 
have here nothing whatever to do. But it is the 
peculiarity of Roman theology that, by thrusting itself 
into the temporal domain, it naturally, and even neces- 
sarily, comes to be a frequent theme of political 
discussion. To quiet-minded Roman Catholics, it must 
be a subject of infinite annoyance, that their religion 
is, on this ground more than any other, the subject 
of criticism ; more than any other, the occasion of 
conflicts with the State and of civil disquietude. 
I feel sincerely how much hardship their case entails. 
But this hardship is brought upon them altogether 
by the conduct of the authorities of their own Church. 
Why did theology enter so largely into the debates 
of Parliament on Roman Catholic Emancipation ? 
Certainly not because our statesmen and debaters of 
fifty years ago had an abstract love of such contro- 
versies, but because it was extensively believed that 
the Pope of Rome had been and was a trespasser upon 
ground which belonged to the civil authority, and that 
he affected to determine by spiritual prerogative ques- 
tions of the civil sphere. This fact, if fact it be, and 
not the truth or falsehood, the reasonableness or 



XXII 



THE VATICAN DECREES 



unreasonableness, of any article of purely religious 
belief, is the whole and sole cause of the mischief. 
To this fact, and to this fact alone, my language 
is referable : but for this fact, it would have been 
neither my duty nor my desire to use it. All other 
Christian bodies are content with freedom in their 
own religious domain. Orientals, Lutherans, Cal- 
vinists, Presbyterians, Episcopalians, Nonconformists, 
one and all, in the present day, contentedly and 
thankfully accept the benefits of civil order ; never 
pretend that the State is not its own master ; make 
no religious claims to temporal possessions or advan- 
tages ; and, consequently, never are in perilous col- 
lision with the State. Nay more, even so I believe 
it is with the mass of Roman Catholics individually. 
But not so with the leaders of their Church, or with 
those who take pride in following the leaders. 
Indeed, this has been made matter of boast : — 

" There is not another Church so called " (than the Eoman), 
" nor any community professing to be a Church, which does not 
submit, or obey, or hold its peace, when the civil governors of 
the world command." — ' The Present Crisis of the Holy See,' 
by H. E. Manning, D.D. London, 1861, p. 75. 

The Rome of the Middle Ages claimed universal 
monarchy. The modern Church of Rome has 
abandoned nothing, retracted nothing. Is that all ? 
Far from it. By condemning (as will be seen) those 
who, like Bishop Doyle in 1826,* charge the medi- 
aeval Popes with aggression, she unconditionally, 



* Lords' Committee, March 18, 1826. Report, p. 190. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. xxm 

even if covertly, maintains what the medieval 
Popes maintained. But even this is not the worst. 
The worst by far is that whereas, in the national 
Churches and communities of the Middle Ages, 
there was a brisk, vigorous, and constant opposition 
to these outrageous claims, an opposition which 
stoutly asserted its own orthodoxy, which always 
caused itself to be respected, and which even some- 
times gained the upper hand ; now, in this nine- 
teenth century of ours, and while it is growing old, 
this same opposition has been put out of court, and 
judicially extinguished within the Papal Church, 
by the recent decrees of the Vatican. And it is 
impossible for persons accepting those decrees justly 
to complain, when such documents are subjected in 
good faith to a strict examination as respects their 
compatibility with civil right and the obedience of 
subjects. 

In defending my language, I shall carefully mark its 
limits. But all defence is reassertion, which properly 
requires a deliberate reconsideration ; and no man 
who thus reconsiders should scruple, if he find so 
much as a word that may convey a false impression, 
to amend it. Exactness in stating truth according 
to the measure of our intelligence, is an indispensable 
condition of justice, and of a title to be heard. 

My propositions, then, as they stood, are these : — 

1. That " Borne has substituted for the proud 
boast of semper eadem, a policy of violence and change 
in faith." 

2. That she has refurbished and paraded anew 



XXIV 



THE VATICAN DECREES 



every rusty tool she was fondly thought to have 
disused. 

3. That no one can now become her convert with- 
out renouncing his moral and mental freedom, and 
placing his civil loyalty and duty at the mercy of 
another. 

4. That she (" Kome ") has equally repudiated 
modern thought and ancient history. 

II. The First and the Fourth Propositions. 

Of the first and fourth of these propositions I shall 
dispose rather summarily, as they appear to belong 
to the theological domain. They refer to a fact, and 
they record an opinion. One fact to which they 
refer is this : that, in days within my memory, the 
constant, favourite, and imposing argument of Eoman 
controversialists was the unbroken and absolute 
identity in belief of the Roman Church from the 
days of our Saviour until now. No one, who has at 
all followed the course of this literature during the 
last forty years, can fail to be sensible of the change 
in its present tenour. More and more have the 
assertions of continuous uniformity of doctrine re- 
ceded into scarcely penetrable shadow. More and 
more have another series of assertions, of a living 
authority, ever ready to open, adopt, and shape 
Christian doctrine according to the times, taken their 
place. Without discussing the abstract compatibility 
of these lines of argument, I note two of the immense 



IN THEIR BEARING ON CIVIL ALLEGIANCE, XXV 

practical differences between them. In the first, the 
office claimed by the Church is principally that of a wit- 
ness to facts ;* in the second, principally that of a judge, 
if not a revealer, of doctrine. In the first, the processes 
which the Church undertakes are subject to a con- 
stant challenge and appeal to history ; in the second, 
no amount of historical testimony can avail against 
the unmeasured power of the theory of develop- 
ment. Most important, most pregnant considera- 
tions, these, at least for two classes of persons: for 
those who think that exaggerated doctrines of Church 
power are among the real and serious dangers of the 
age ; and for those who think that against all forms, 
both of superstition and of unbelief, one main pre- 
servative is to be found in maintaining the truth and 
authority of history, and the inestimable value of the 
historic spirit. 

So much for the fact ; as for the opinion, that the 
recent Papal decrees are at war with modern thought, 
and that, purporting to enlarge the necessary creed 
of Christendom, they involve a violent breach with 
history, this is a matter unfit for me to discuss, as it 
is a question of Divinity ; but not unfit for me to 
have mentioned in my article ; since the opinion 



* Thus Dryden, on the Council of Nice ; evidently describing 
the Roman Catholic view prevalent in his own time : — 

" The good old Bishops took a simpler way : 
Each asked but what he heard his father say, 
Or how he was instructed in his youth ; 
And by tradition's force upheld the truth." 

The Hind and the Panther, Part II. 



XXVI 



THE VATICAN DECREES 



given there is the opinion of those with whom I was 
endeavouring to reason, namely, the great majority 
of the British public. 

If it is thought that the word violence was open to 
exception, I regret 1 cannot give it up. The justifi- 
cation of the ancient definitions of the Church, which 
have endured the storms of 1500 years, was to be 
found in this, that they were not arbitrary or wilful, 
but that they wholly sprang from, and related to 
theories rampant at the time, and regarded as 
menacing to Christian belief. Even the Canons of 
the Council of Trent have in the main this amount, 
apart from their matter, of presumptive warrant. 
But the decrees of the present perilous Pontificate 
have been passed to favour and precipitate prevailing 
currents of opinion in the ecclesiastical world of 
Rome. The growth of what is often termed among 
Protestants Mariolatry, and of belief in Papal Infal- 
libility, was notoriously advancing, but it seems not 
fast enough to satisfy the dominant party. To aim 
the deadly blows of 1854* and 1870 at the old 
historic, scientific, and moderate school^ was surely 
an act of violence ; and with this censure the pro- 
ceeding of 1870 has actually been visited by the first 
living theologian now within the Roman Communion, 
I mean, Dr. John Henry Newman; who has used 
these significant words, among others : " Why should 
an aggressive and insolent faction be allowed to make 



* Decree of the Immaculate Conception. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. XXV11 

the heart of the just sad, whom the Lord hath not 
made sorrowful ?" * 

III. The Second Proposition. 

I take next my second Proposition : that Rome has 
refurbished, and paraded anew, every rusty tool she 
was fondly thought to have disused. 

Is this then a fact, or is it not ? 

I must assume that it is denied ; and therefore I 
cannot wholly pass by the work of proof. But I will 
state in the fewest possible words, and with refer- 
ences, a few propositions, all the holders of which have 
been condemned by the See of Rome during my own 
generation, and especially within the last twelve or 
fifteen years. And, in order that I may do nothing 
towards importing passion into what is matter of 
pure argument, I will avoid citing any of the fear- 
fully energetic epithets in which the condemnations 
are sometimes clothed. 

1. Those who maintain the Liberty of the Press. 
Encyclical Letter of Pope Gregory XVI., in 1831 : 
and of Pope Pius IX. , in 1864. 

2. Or the liberty of conscience and of worship. 
Encyclical of Pius IX., December 8, 1864. 

3. Or the liberty of speech. 'Syllabus' of De- 
cember 8, 1864. Prop, lxxix. Encyclical of Pope 
Pius IX., December 8, 1864. 

4. Or who contend that Papal judgments and 



* See the remarkable Letter of Dr. Newman to Bishop Ulla- 
thorne, in the ' Guardian ' of April 6, 1870. 



xxviii 



THE VATICAN DECREES 



decrees may, without sin, be disobeyed, or differed 
from, unless they treat of the rules {dogmata) of 
faith or morals. Ibid. 

5. Or who assign to the State the power of defining 
the civil rights {jura) and province of the Church. 
' Syllabus' of Pope Pius IX., December 8, 1864. 
Ibid. Prop. xix. 

6. Or who hold that Roman Pontiffs and Ecu- 
menical Councils have transgressed the limits of 
their power, and usurped the rights of princes. Ibid. 
Prop, xxiii. 

{It must be borne in mind, that " Ecumenical Coun- 
cils" here mean Councils of the Roman obedience, not 
recognised by the rest of the Church. The Councils of 
the early and united Church did not interfere with the 
jurisdiction of the civil power?) 

7. Or that the Church may not employ force. 
{Ecclesia vis inferendce potestatem non habet.) 4 Syl- 
labus,' Prop. xxiv. 

8. Or that power, not inherent in the office of the 
Episcopate, but granted to it by the civil authority, 
may be withdrawn from it at the discretion of that 
authority. Ibid. Prop. xxv. 

9. Or that the civil immunity (immunitas) of the 
Church and its ministers, depends upon civil right. 
Ibid. Prop. xxx. 

10. Or that in the conflict of laws civil and 
ecclesiastical, the civil law should prevail. Ibid. 
Prop. xlii. 

11. Or that any method of instruction of youth, 
solely secular, may be approved. Ibid. Prop, xlviii 



IN THEIR BEARING ON CIVIL ALLEGIANCE, xxix 



12. Or that knowledge of things philosophical and 
civil, may and should decline to be guided by Divine 
and Ecclesiastical authority. Ibid. Prop. lvii. 

13. Or that marriage is not in its essence a Sacra- 
ment. Ibid. Prop. lxvi. 

14. Or that marriage, not sacramen tally con- 
tracted,* (si sacramentum excludatur) has a binding 
force. Ibid. Prop, lxxiii. 

15. Or that the abolition of the Temporal Power 
of the Popedom would be highly advantageous to the 
Church. Ibid. Prop, lxxvi. Also lxx. 

16. Or that any other religion than the Roman reli- 
gion may be established by a State. Ibid. Prop, lxxvii. 

17. Or that in " Countries called Catholic," the free 
exercise of other religions may laudably be allowed. 
4 Syllabus/ Prop, lxxviii. 

18. Or that the Roman Pontiff ought to come 
to terms with progress, liberalism, and modern civili- 
zation. Ibid. Prop, lxxx.f 

This list is now perhaps sufficiently extended, al- 
though I have as yet not touched the decrees of 1870. 
But, before quitting it, I must offer three observations 
on what it contains. 



* [Note inserted in 79th thousand on receiving Mr. Coleridge's 
Sermon : " My rendering is disputed ; and the passage is ob- 
scure.— W. E. G. Dec. 2, 1874." It will be seen from inf. 
' Vaticanism,' pp. 26-30, that my caution was supererogatory ; 
the propositions here given do not require alteration. " If the 
sacrament be shut out " would, however, be more literal than 
" not sacramentally contracted."] 

| For the original passages from the Encyclical and Syllabus 
of Pins IX., see Appendix A. 

C 



XXX 



THE VATICAN DECREES 



Firstly. I do not place ail the Propositions in one 
and the same category ; for there are a portion of 
them which, as far as I can judge, might, by the 
combined aid of favourable construction and vigorous 
explanation, be brought within bounds. And I hold 
that favourable construction of the terms used in 
controversies is the right general rule. But this can 
only be so, when construction is an open question. 
When the author of certain propositions claims, as in 
the case before us, a sole and unlimited power to 
interpret them in such manner and by such rules as 
he may from time to time think fit, the only defence 
for all others concerned is at once to judge for them- 
selves, how much of unreason or of mischief the words, 
naturally understood, may contain. 

Secondly. It may appear, upon a hasty perusal, 
that neither the infliction of penalty in life, limb, 
liberty, or goods, on disobedient members of the 
Christian Church, nor the title to depose sovereigns, 
and release subjects from their allegiance, with all its 
revolting consequences, has been here reaffirmed. In 
terms, there is no mention of them ; but in the sub- 
stance of the propositions, I grieve to say, they are 
beyond doubt included. For it is notorious that they 
have been declared and decreed by " Rome," that is 
to say by Popes and Papal Councils ; and the stringent 
condemnations of the Syllabus include all those who 
hold that Popes and Papal Councils (declared ecumeni- 
cal) have transgressed the just limits of their power, 
or usurped the rights of princes. What have been 
their opinions and decrees about persecution I need 



IN THEIE BEARING ON CIVIL ALLEGIANCE. xxxi 



hardly say ; and indeed the right to employ physical 
force is even here undisguisedly claimed (No. 7). 

Even while I am writing. I am reminded, from an 
unquestionable source, of the words of Pope Pius IX. 
himself on the deposing power. I add only a few 
italics ; the words appear as given in a translation, 
without the original : — 

" The present Pontiff used these words in replying to the 
address from the Acadeniia of the Catholic Eeligion (July 21, 
1873) :— 

" ' There are many errors regarding the Infallibility : but the 
most malicious of all is that which includes, in that dogma, the 
right of deposing sovereigns, and declaring the people no longer 
bound by the obligation of fidelity. This right has now and 
again, in critical circumstances, been exercised by the Pontiffs : 
but it has nothing to do with Papal Infallibility. Its origin was 
not the infallibility, but the authority of the Pope. This 
authority, in accordance with public right, which was then 
vigorous, and with the acquiescence of all Christian nations, who 
reverenced in the Pope the supreme Judge of the Christian 
Commonwealth, extended so far as to pass judgment, even in civil 
affairs, on the acts of Princes and of Nations.' " * 

Lastly. I must observe that these are not mere 
opinions of the Pope himself, nor even are they 
opinions which he might paternally recommend to 
the pious consideration of the faithful. With the pro- 
mulgation of his opinions is unhappily combined, in 



* ' Civilization and the See of Koine.' By Lord Eobert Mon- 
tagu. Dublin, 1874. A Lecture delivered under the auspices of 
the Catholic Union of Ireland. I have a little misgiving about 
the version : but not of a nature to affect the substance. [The 
misgiving was justified : see inf. ' Speeches of Pope Pius IX.,' 
p. 183; but the substance is worse, not better, than the in- 
accurate version of Lord R. Montagu.] 

c 2 



XXX11 



THE VATICAN DECREES 



the Encyclical Letter, which virtually, though not 
expressly, includes the whole, a command to all his 
spiritual children (from which command we the disobe- 
dient children are in no way excluded) to hold them. 

4< Itaque omnes et singulas pravas opiniones et 
doctrinas singillatim hisce literis commemoratas 
auctoritate nostra Apostolica reprobamus, proscri- 
bimus, atque damnamus; easque ab omnibus Catholics 
Ecclesise filiis, veluti reprobatas, proscriptas, atque 
damnatas omnino haberi volumus et mandamus" 
Encycl. Dec. 8, 1864* 

And the decrees of 1870 will presently show us, 
what they establish as the binding force of the man- 
date thus conveyed to the Christian world. 

IV. The Third Proposition. 

I now pass to the operation of these extraor- 
dinary declarations on personal and private duty. 

When the cup of endurance, which had so long 
been filling, began, with the council of the Vatican 
in 1870, to overflow, the most famous and learned 
living theologian of the Eoman Communion, Dr. von 
Dollinger, long the foremost champion of his Church, 
refused compliance, and submitted, with his temper 



* " Therefore do We, by our Apostolic authority, repudiate, 
proscribe, and condemn, all and each of the evil opinions and 
doctrines severally mentioned in this Letter, and We will and 
order that they be absolutely held, by all the children of the 
Catholic Church, to be repudiated, proscribed, and condemned." 



IN THEIR BEARING ON CIVIL ALLEGIANCE. XXxiii 

undisturbed and his freedom unimpaired, to the 
extreme and most painful penalty of excommunication. 
With him, many of the most learned and respected 
theologians of the Roman Communion in Germany 
underwent the same sentence. The very few, who 
elsewhere (I do not speak of Switzerland) suffered in 
like manner, deserve an admiration rising in propor- 
tion to their fewness. It seems as though Germany, 
from which Luther blew . the mighty trumpet that 
even now echoes through the land, still retained her 
primacy in the domain of conscience, still supplied the 
centuria prcerogativa of the great comitia of the world. 

But let no man wonder or complain. Without im- 
puting to anyone the moral murder, for such it is, of 
stifling conscience and conviction, I for one cannot 
be surprised that the fermentation, which is working 
through the mind of the Latin Church, has as yet 
(elsewhere than in Germany) but in few instances 
come to the surface. By the mass of mankind, it is 
morally impossible that questions such as these can 
be adequately examined ; so it ever has been, and so 
in the main it will continue, until the principles of 
manufacturing machinery shall have been applied, 
and with analogous results, to intellectual and moral 
processes. Followers they are and must be, and in a 
certain sense ought to be. But what as to the leaders 
of society, the men of education and of leisure ? I will 
try to suggest some answer in few words. A change of 
religious profession is under all circumstances a great 
and awful thing. Much more is the question, however, 
between conflicting, or apparently conflicting, duties 



XXXIV 



THE VATICAN DECREES 



arduous, when the religion of a man has been changed 
for him, over his head, and without the very least of 
his participation. Far be it then from me to make any 
Roman Catholic, except the great hierarchic Power, 
and those who have egged it on, responsible for the 
portentous proceedings which we have witnessed. 
My conviction is that, even of those who may not shake 
off the yoke, multitudes will vindicate at any rate their 
loyalty at the expense of the consistency, which per- 
haps in difficult matters of religion few among us per- 
fectly maintain. But this belongs to the future ; for 
the present, nothing could in my opinion be more 
unjust than to hold the members of the Roman Church 
in general already responsible for the recent innova- 
tions. The duty of observers, who think the claims 
involved in these decrees arrogant and false, and such 
as not even impotence real or supposed ought to 
shield from criticism, is frankly to state the case, 
and, by way of friendly challenge, to intreat their 
Roman Catholic fellow-countrymen to replace them- 
selves in the position which h* ve-and-forty years ago 
this nation, by the voice and action of its Parliament, 
declared its belief that they held. 

Upon a strict re-examination of the language, as 
apart from the substance of my Third Proposition, 
I find it faulty, inasmuch as it seems to imply that a 
" convert " now joining the Papal Church, not only 
gives up certain rights and duties of freedom, but 
surrenders them by a conscious and deliberate act. 
What I have less accurately said that he renounced, 
I might have more accurately said that he forfeited. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. XXXV 



To speak strictly, the claim now made upon him by 
the authority, which he solemnly and with the 
highest responsibility acknowledges, requires him to 
surrender his mental and moral freedom, and to place 
his loyalty and civil duty at the mercy of another. 
There may have been, and may be, persons who in 
their sanguine trust will not shrink from this result, 
and will console themselves with the notion that 
their loyalty and civil duty are to be committed to the 
custody of one much wiser than themselves. But I 
am sure that there are also 4 i converts " who, when 
they perceive, will by word and act reject, the con- 
sequence which relentless logic draws for them. If, 
however, my proposition be true, there is no escape 
from the dilemma. Is it then true, or is it not true, 
that Borne requires a convert, who now joins her, to 
forfeit his moral and mental freedom, and to place 
his loyalty and civil duty at the mercy of another ? 

In order to place this matter in as clear a light as 
I can, it will be necessary to go back a little upon 
our recent history. 

A century ago we began to relax that system of 
penal laws against Roman Catholics, at once petti- 
fogging, base, and cruel, which Mr. Burke has 
scathed and blasted with his immortal eloquence. 

When this process had reached the point, at which 
the question was whether they should be admitted 
into Parliament, there arose a great and prolonged 
national controversy; and some men, who at no 
time of their lives were narrow-minded, such as Sir 
Robert Peel, the Minister, resisted the concession. 



XXXVI 



THE VATICAN DECREES 



The arguments in its favour were obvious and strong, 
and they ultimately prevailed. But the strength of 
the opposing party had lain in the allegation that, 
from the nature and claims of the Papal power, it was 
not possible for the consistent Roman Catholic to pay 
to the crown of this country an entire allegiance, and 
that the admission of persons, thus self-disabled, to Par- 
liament was inconsistent with the safety of the State 
and nation ; which had not very long before, it may 
be observed, emerged from a struggle for existence. 

An answer to this argument was indispensable ; 
and it was supplied mainly from two sources. The 
Josephine laws,* then still subsisting in the Austrian 
empire, and the arrangements which had been made 
after the peace of 1815 by Prussia and the German 
States with Pius VII. and Consalvi, proved that the 
Papal Court could submit to circumstances, and could 
allow material restraints even upon the exercise of its 
ecclesiastical prerogatives. Here, then, was a reply 
in the sense of the phrase solvitur ambulando. Much 
information of this class was collected for the infor- 
mation of Parliament and the country.f But there 



* See the work of Count dal Pozzo on the 1 Austrian Eccle- 
siastical Law.' London: Murray, 1827. The Leopoldine Laws 
in Tuscany may also be mentioned. 

f See ' Eeport from the Select Committee appointed to report 
the nature and substance of the Laws and Ordinances existing 
in Foreign States, respecting the regulation of their Roman 
Catholic subjects in Ecclesiastical matters, and their intercourse 
with the See of Kome, or any other Foreign Ecclesiastical Juris- 
diction.' Printed for the House of Commons in 1816 and 1817. 
Reprinted 1851. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. XXXV11 



were also measures taken to learn, from the highest 
Eoman Catholic authorities of this country, what was 
the exact situation of the members of that commu- 
nion with respect to some of the better known exorbi- 
tances of Papal assumption. Did the Pope claim any 
temporal jurisdiction ? Did he still pretend to the 
exercise of a power to depose kings, release subjects 
from their allegiance, and incite them to revolt ? Was 
faith to be kept with heretics ? Did the Church 
still teach the doctrines of persecution ? Now, to no 
one of these questions could the answer really be of 
the smallest immediate moment to this powerful 
and solidly compacted kingdom. They were topics 
selected by way of sample ; and the intention was to 
elicit declarations showing generally that the fangs of 
the mediaeval Popedom had been drawn, and its claws 
torn away ; that the Roman system, however strict 
in its dogma, was perfectly compatible with civil 
liberty, and with the institutions of a free State 
moulded on a different religious basis from its own. 

Answers in abundance were obtained, tending to 
show that the doctrines of deposition and perse- 
cution, of keeping no faith with heretics, and of 
universal dominion, were obsolete beyond revival ; 
that every assurance could be given respecting them, 
except such as required the shame of a formal 
retractation ; that they were in effect mere bugbears, 
unworthy to be taken into account by a nation, 
which prided itself on being made up of practical 
men. 

But it was unquestionably felt that something more 



xxxvm 



THE VATICAN DECREES 



than the renunciation of these particular opinions 
was necessary in order to secure the full concession 
of civil rights to Roman Catholics. As to their indi- 
vidual loyalty, a State disposed to generous or candid 
interpretation had no reason to be uneasy. It was 
only with regard to requisitions, which might be 
made on them from another quarter, that apprehen- 
sion could exist. It was reasonable that England 
should desire to know not only what the Pope* might 
do for himself, but to what demands, by the consti- 
tution of their Church, they were liable ; and how far 
it was possible that such demands could touch their 
civil duty. The theory which placed every human 
being, in things spiritual and things temporal, at the 
feet of the Roman Pontiff, had not been an idolum 
speeds, a mere theory of the chamber. Brain-power 
never surpassed in the- political history of the world 
had been devoted for centuries to the single purpose 
of working it into the practice of Christendom ; had 
in the West achieved for an impossible problem a 
partial success ; and had in the East punished the 
obstinate independence of the Church by that Latin 
conquest of Constantinople, which effectually pre- 
pared the way for the downfall of the Eastern empire^ 
and the establishment of the Turks in Europe. What 



* At that period the eminent and able Bishop Doyle did not 
scruple to write as follows : "We are taunted with the proceedings 
of Popes. What, my Lord, have we Catholics to do with the 
proceedings of Popes, or why should we be made accountable 
for them?" — ' Essay on the Catholic Claims.' To Lord Liver- 
pool, 1826, p. 111. 



IN THEIR BEARING ON CIVIL ALLEGIANCE, xxxix 

was realty material therefore was, not whether the 
Papal chair laid claim to this or that particular 
power, but whether it laid claim to some power that 
included them all, and whether that claim had 
received such sanction from the authorities of the 
Latin Church, that there remained within her borders 
absolutely no tenable standing-ground from which war 
against it could be maintained. Did the Pope then 
claim infallibility ? Or did he, either without infalli- 
bility or with it (and if with it so much the worse), 
claim an universal obedience from his flock ? And 
were these claims, either or both, affirmed in his 
Church by authority which even the least Papal of 
the members of that Church must admit to be bind- 
ing upon conscience ? 

The two first of these questions were covered by 
the third. And well it was that they were so covered. 
For to them no satisfactory answer could even then 
be given. The Popes had kept up, with compara- 
tively little intermission, for well-nigh a thousand 
years their claim to dogmatic infallibility ;* and had, 
at periods within the same tract of time, often 
enough made, and never retracted, that other claim 
which is theoretically less but practically larger ; their 
claim to an obedience virtually universal from the 
baptised members of the Church. To the third 
question it was fortunately more practicable to pre- 
scribe a satisfactory reply. It was well known that, 



* This admission, made without sufficient reflection, was 
retracted in ' Vaticanism,' see inf. p. 53. 



xl 



THE VATICAN DECEEES 



in the days of its glory and intellectual power, the 
great Gallican Church had not only not admitted, 
but had denied Papal infallibility, and had declared 
that the local laws and usages of the Church could 
not be set aside by the will of the Pontiff. Nay, 
further, it was believed that in the main these had 
been, down to the close of the last century, the pre- 
vailing opinions of the Cisalpine Churches in com- 
munion with Rome. The Council of Constance had 
in act as well as word shown that the Pope's judg- 
ments, and the Pope himself, were triable by the 
assembled representatives of the Christian world. 
And the Council of Trent, notwithstanding the pre- 
dominance in it of Italian and Roman influences, if 
it had not denied, yet had not affirmed either pro- 
position. 

All that remained was, to know what were the 
sentiments entertained on these vital points by the 
leaders and guides of Roman Catholic opinion nearest 
to our own doors. And here testimony was offered, 
which must not, and cannot, be forgotten. In part, this 
was the testimony of witnesses before the Committees 
of the two Houses in 1824 and 1825. I need quote 
two answers only, given by the Prelate, who more 
than any other represented his Church, and influenced 
the mind of this country in favour of concession at 
the time, namely, Bishop Doyle. He was asked,* 

* Committees of both Lords and Commons sat ; the former 
in 1825, the latter in 1824-5. The References were identical, 
and ran as follows : " To inquire into the state of Ireland, more 
particularly with reference to the circumstances which may have 



IN THEIR BEARING ON CIVIL ALLEGIANCE. 



xli 



" In what, and how far, does the Eoman Catholic profess to 
obey the Pope ? " 

He replied : 

" The Catholic professes to obey the Pope in matters which 
regard his religious faith : and in those matters of ecclesiastical 
discipline which have already been denned by the competent 
authorities." 

And again : 

" Does that justify the objection that is made to Catholics, that 
their allegiance is divided ? " 

" I do not think it does in any way. We are bound to obey 
the Pope in those things that I have already mentioned. But 
our obedience to the law, and the allegiance which we owe the 
sovereign, are complete, and full, and perfect, and undivided, 
inasmuch as they extend to all political, legal, and civil rights 
of the king or of his subjects. I think the allegiance due to the 
king, and the allegiance due to the Pope, are as distinct and as 
divided in their nature, as any two things can possibly be." 

Such is the opinion of the dead Prelate. We shall 
presently hear the opinion of a living one. But the 
sentiments of the dead man powerfully operated on 
the open and trustful temper of this people to induce 
them to grant, at the cost of so much popular feeling 
and national tradition, the great and just concession 
of 1829. That concession, without such declarations, 
it would, to say the least, have been far more difficult 
to obtain. 

Now, bodies are usually held to be bound by the 



led to disturbances in that part of the United Kingdom." Bishop 
Doyle was examined March 21, 1825, and April 21, 1825, before 
the Lords. The two citations in the text are taken from Bishop 
Doyle's evidence before the Commons' Committee, March 12, 
1825, p. 190. 



xlii 



THE VATICAN DECREES 



evidence of their own selected and typical witnesses. 
But in this instance the colleagues of those witnesses 
thought fit also to speak collectively. 

First let us quote from the collective " Declara- 
tion," in the year 1826, of the Yicars Apostolic, who. 
with Episcopal authority, governed the Roman Catho- 
lics of Great Britain : — 

" The allegiance which Catholics hold to be due, and are 
bound to pay, to their Sovereign, and to the civil authority of 
the State, is perfect and undivided. .... 

" They declare that neither the Pope, nor any other prelate 
or ecclesiastical person of the Eoman Catholic Church .... 
has any right to interfere directly or indirectly in the Civil 
Government .... nor to oppose in any manner the per- 
formance of the civil duties which are due to the king." 

Not less explicit was the Hierarchy of the Roman 
Communion in its " Pastoral Address to the Clergy 
and Laity of the Roman Catholic Church in Ireland," 
dated January 25, 1826. This address contains a De- 
claration, from which I extract the following words : — 

" It is a duty which they owe to themselves, as well as to 
their Protestant fellow-subjects, whose good opinion they value, 
to endeavour once more to remove the false imputations that 
have been frequently cast upon the faith and discipline of 
that Church which is intrusted to their care, that all may be 
enabled to know with accuracy their genuine principles." 

In Article 11 : — 

" They declare on oath their belief that it is not an article 
of the Catholic Faith, neither are they thereby required to 
believe, that the Pope is infallible." 

and, after various recitals, they set forth 

" After this full, explicit, and sworn declaration, we are utterty 
at a loss to conceive on what possible ground we could be justly 



IN THEIR BEARING- ON CIVIL ALLEGIANCE. xliii 

charged with bearing towards our most gracious Sovereign only 
a divided allegiance." 

Thus, besides much else that I will not stop to quote, 
Papal infallibility was most solemnly declared to be 
a matter on which each man might think as he 
pleased; the Pope's power to claim obedience was 
strictly and narrowly limited : it was expressly denied 
that he had any title, direct or indirect, to interfere 
in civil government. Of the right of the Pope to 
define the limits which divide the civil from the 
spiritual by his own authority, not one word is said 
by the Prelates of either country. 

Since that time, all these propositions have been 
reversed. The Pope's infallibility, when he speaks 
ex cathedra on faith and morals, has been declared, 
with the assent of the Bishops of the Roman Church, 
to be an article of faith, binding on the conscience of 
every Christian ; his claim to the obedience of his 
spiritual subjects has been declared in like manner 
without any practical limit or reserve ; and his 
supremacy, without any reserve of civil rights, has 
been similarly affirmed to include everything which 
relates to the discipline and government of the 
Church throughout the world. And these doctrines, 
we now know on the highest authority, it is of 
necessity for salvation to believe. 

Independently, however, of the Vatican Decrees 
themselves, it is necessary for all who wish to under- 
stand what has been the amount of the wonderful 
change now consummated in the constitution of the 
Latin Church, and what is the present degradation of 



xliv 



THE VATICAN DECREES 



its Episcopal order, to observe also the change, amount- 
ing to revolution, of form in the present, as compared 
with other Conciliary decrees. Indeed, that spirit 
of centralisation, the excesses of which are as fatal to 
vigorous life in the Church as in the State, seems 
now nearly to have reached the last and furthest 
point of possible advancement and exaltation. 

When, in fact, we speak of the decrees of the 
Council of the Yatican, we use a phrase which will 
not bear strict examination. The Canons of the 
Council of Trent were, at least, the real Canons of a 
real Council : and the strain in which they are pro- 
mulgated is this : — Hcec sacrosancta, ecumenica, et 
generalis Tridentina Synodus, in Spiritu Sancto legitime 
congregata, in ed prcesidentibus eisdem tribus apostolicis 
Legatis, hortatur, or docet, or statuit, or decernit* and 
the like : and its canons, as published in Rome, are 
" Canones et decreta Sacrosancti ecumenici Concilii 
Tridentini" f and so forth. But what we have 
now to do with is the Const itutio Dogmatica Prima de 
Ecclesia Christi, edita in Sessione tertid of the Yatican 
Council. It is not a constitution made by the Council, 
but one promulgated in the Council.J And who is 

* " This most holy, ecumenical, and general Tridentine 
Synod, in the Holy Ghost regularly assembled, and having for 
Presidents the three aforesaid Apostolic Legates, exhorts, or 
teaches, or determines, or decrees." 

| ' Eomse : in Collegio urbano de Propaganda Fide.' 1 833. 
" The Canons and Decrees of the most holy ecumenical Council 
of Trent." 

| I am aware that, as some hold, this was the case with the 
Council of the Lateran in a.d. 1215. But, first, this has not been 



IN THEIR BEARING ON CIVIL ALLEGIANCE. 



xlv 



it that legislates and decrees ? It is Pius Episcopus, 
servus servorum Dei:* and the seductive plural of 
his docemus et declaramus is simply the dignified and 
ceremonious " We " of Koyal declarations. The docu- 
ment is dated Pontificates nostri Anno XXV : and the 
humble share of the assembled Episcopate in the 
transaction is represented by sacro approbante concilio. 
And now for the propositions themselves. 
First comes the Pope's infallibility : — 

" Docemus, et divinitus revelatum dogma esse definimus, 
Eomanum Pontificem, cum ex Cathedra loquitur, id est cum, 
omnium Christianorum Pastoris et Doctoris munere fnngens, 
pro suprema sua Apostolica auctoritate doctrinam de fide vel 
moribus ab universa Ecclesia tenendam definit, per assistentiam 
divinam, ipsi in Beato Petro promissam, ea infallibilitate poll ere, 
qua Divinus Eedemptor Ecclesiam suam in deflnienda doctrina 
de tide vel moribus instructam esse voluit : ideoque ejus Eomani 
Pontificis definitiones ex sese non autem ex consensu Ecclesise 
irreformabiles esse."| 

Will it, then, be said that the infallibility of the 
Pope accrues only when he speaks ex cathedra ? No 
doubt this is a very material consideration for those 

established : secondly, the very gist of the evil we are dealing 
with consists in following (and enforcing) precedents from the 
period and practice of Pope Innocent III. [It is alleged that 
the form used in 1870 was that regularly employed in Councils 
held at Eome : pending further examination, I do not insist on 
the argument.] 

* " Pius, Bishop, servant of the servants of God." 

j ' Constitutio de Ecclesia,' c. iv. " We teach and define it to 
be a dogma divinely revealed that, when the Eoman Pontiff 
speaks ex cathedra, that is when, in discharge of the office of 
Pastor and Teacher of all Christians, by virtue of his supreme 
Apostolic authority, he defines that a doctrine regarding faith 

D 



xlvi 



THE VATICAN DECEEES 



who have been told that the private conscience is to 
derive comfort and assurance from the emanations of 
the Papal Chair : for there is no established or ac- 
cepted definition* of the phrase ex cathedra, and they 
have no power to obtain one, and no guide to direct 
them in their choice among some twelve theories f on 
the subject, which, it is said, are bandied to and fro 
among Roman theologians, except the despised and 
discarded agency of his private judgment. But while 
thus sorely tantalised, he is not one whit protected. 
For there is still one person, and one only, who can 
unquestionably declare ex cathedra what is ex cathedra 
and what is not, and who can declare it when and as 
he pleases. That person is the Pope himself. The 
provision is, that no document he issues shall be valid 
without a seal : but the seal remains under his own 
sole lock and key. 

Again, it may be sought to plead, that the Pope 



or morals is to be held by the Universal Church, he enjoys, by 
the Divine assistance promised to him in blessed Peter, that 
infallibility with which the Divine Eedeemer willed His 
Church to be endowed in defining a doctrine regarding faith or 
morals ; and that therefore such definitions of the Eoman 
Pontiff are irreformable of themselves, and not from the consent 
of the Church." — Tdlten from the version in ' Dogmatic Contribu- 
tions: Dublin: O'Toole. 1870. 

* That is to say no available definition : no interpretation, 
intended in good faith to assist the ordinary Christian in re- 
cognising these ex cathedra definitions ; by which he is bound, 
for the salvation of his soul, as much as by the Holy Scriptures. 
A description, which differs from a definition, is inserted in the 
text of the Decree. 

t See Mr. Maskell's Tract, 



IN THEIE BEARING ON CIVIL ALLEGIANCE. xlvii 

is, after all, only operating by sanctions which un- 
questionably belong to the religious domain. He 
does not propose to invade the country, to seize 
Woolwich, or burn Portsmouth. He will only, at 
the worst, excommunicate opponents, as he has ex- 
communicated Dr. von Dollinger and others. Is this 
a good answer ? After all, even in the Middle Ages, 
it was not by the direct action of fleets and armies of 
their own that the Popes contended with kings who 
were refractory ; it was mainly by interdicts, and by 
the refusal, which they entailed when the Bishops 
were not brave enough to refuse their publication, 
of religious offices to the people. It was thus that 
England suffered under John, France under Philip 
Augustus, Leon under Alphonso the Noble, and 
every country in its turn. But the inference may be 
drawn that they who, while using spiritual weapons 
for such an end, do not employ temporal means, only 
fail to employ them because they have them not. 
A religious society, which delivers volleys of spiritual 
censures in order to impede the performance of 
civil duties, does all the mischief that is in its power 
to do, and brings into question, in the face of the 
State, its title to civil protection. 

Will it be said, finally, that the Infallibility touches 
only matter of faith and morals ? Only matter of 
morals! Will any of the Roman casuists kindly 
acquaint us what are the departments and functions 
of human life which do not and cannot fall within the 
domain of morals ? If they will not tell us, we must 
look elsewhere. In his work entitled 4 Literature 

i) 2 



xlviii 



THE VATICAN DECREES 



and Dogma,' * Mr. Matthew Arnold quaintly informs 
us — as they tell us nowadays how many parts of our 
poor bodies are solid, and how many aqueous — that 
about seventy-five per cent, of all we do belongs to 
the department of " conduct." Conduct and morals, 
we may suppose, are nearly co-extensive. Three- 
fourths, then, of life are thus handed over. But who 
will guarantee to us the other fourth ? Certainly 
not St. Paul ; who says, " Whether therefore ye eat, 
or drink, or whatsoever ye do, do all to the glory of 
God." And " Whatsoever ye do, in word or in 
deed, do all in the name of the Lord Jesus." f No ! 
Such a distinction would be the unworthy device of a 
shallow policy, vainly used to hide the daring of that 
wild ambition which at Eome, not from the throne but 
from behind the throne, prompts the movements of 
the Yatican. I care not to ask if there be dregs or 
tatters of human life, such as can escape from the 
description and boundary of morals. I submit that 
Duty is a power which rises with us in the morn- 
ing, and goes to rest with us at night. It is co- 
extensive with the action of our intelligence. It 
is the shadow which cleaves to us go where we 
will, and which only leaves us when we leave the 
light of life. So then it is the supreme direction 
of us in respect to all Duty, which the Pontiff 
declares to belong to him, sacro approbante concilio : 
and this declaration he makes, not as an otiose 



* Pages 15, 44. 

t 1 Cor. x. 31 ; Col. iii. 7. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. xlix 

opinion of the schools, but cunctis fidelibus creden- 
dam et tenendam* 

But we shall now see that, even if a loophole had 
at this point been left unclosed, the void is supplied 
by another provision of the Decrees. While the 
reach of the Infallibility is as wide as it may please 
the Pope, or those who may prompt the Pope, to 
make it, there is something wider still, and that is 
the claim to an absolute and entire Obedience. This 
Obedience is to be rendered to his orders in the cases 
I shall proceed to point out, without any qualifying 
condition, such as the ex cathedra. The sounding 
name of Infallibility has so fascinated the public 
mind, and riveted it on the Fourth Chapter of the 
Constitution de JEcclesid, that its near neighbour, the 
Third Chapter, has, at least in my opinion, received 
very much less than justice. Let us turn to it. 

" Cujuscunque ritus et dignitatis pastores atque fideles, tarn 
seorsum singuli quam simul omnes, officio hierarchies subordi- 
nations veraeque obedientiae obstringuntur, non solum in rebus, 
quae ad fidem et mores, sed etiam in iis, quae ad disciplinam et 

regimen Ecclesise per totum orbem diffusae pertinent Haec 

est Catholicae veritatis doctrina, a qua deviare, salva fide atque 
salute, nemo potest 

" Docemus etiam et declaramus eum esse judicem supremum 
fidelium, et in omnibus causis ad examen ecclesiasticum spec- 
tantibus ad ipsius posse judicium recurri : Sedis vero Apostolicae, 
cujus auctoritate major non est, judicium a nemine fore retrac- 
tandum. Neque cuiquam de ejus licere judicare judicio." f 

Even, therefore, where the judgments of the Pope 
do not present the credentials of infallibility, they 

* " To be believed and held by all the faithful." 

f ' Dogmatic Constitutions,' &c, c. iii. : Dublin, 1870, pp. 30- 



1 



THE VATICAN DECREES 



are unappealable and irreversible : no person may pass 
judgment upon them ; and all men, clerical and lay, 
dispersedly or in the aggregate, are bound truly to 
obey them ; and from this rule of Catholic truth no 
man can depart, save at the peril of his salvation. 
Surely, it is allowable to say that this Third Chapter 
on universal obedience is a formidable rival to the 
Fourth Chapter on Infallibility. Indeed, to an ob- 
server from without, it seems to leave the dignity to 
the other, but to reserve the stringency and efficiency 
to itself. The Fourth Chapter is the titular Merovingian 
Monarch ; the Third is the Carolingian Mayor of the 
Palace. The Fourth has an overawing splendour ; 
the Third, an iron gripe. Little does it matter to me 
whether my superior claims infallibility, so long as 
he is entitled to demand and exact conformity. This, 



32. "All, both pastors and faithful, of whatsoever rite and 
dignity, both individually and collectively, are bound to sub- 
mit, by the duty of hierarchical subordination and true 
obedience, not only in matters belonging to faith and morals, 
but also in those that appertain to the discipline and govern- 
ment of the Church throughout the world. . . . This is the 
teaching of the Catholic Faith, from which no one can deviate 
without detriment to faith and salvation." Ibid. (But I con- 
sider the word detriment to be much too weak : for the devia- 
tion is made the subject of Anathema at the end of the chapter.) 
..." We further teach and declare, that he (the Pope) is the 
supreme Judge of the Faithful, and that, in all causes [apper- 
taining to ecclesiastical jurisdiction], recourse may be had to 
his judgment ; and that none may reopen the judgment of the 
Apostolic See, than whose there is no greater authority ; and- 
that it is not lawful for any one to sit in judgment on its judg- 
ment." Ibid. But for the words in brackets I should sub- 
stitute " of ecclesiastical cognisance." 



IN THEIR BEARING ON CIVIL ALLEGIANCE. li 



it will be observed, he demands even in cases not 
covered by his infallibility ; cases, therefore, in which 
he admits it to be possible that he may be wrong, but 
finds it intolerable to be told so. As he must be 
obeyed in all his judgments though not ex cathedrd, 
it seems a pity he could not likewise give the com- 
forting assurance that, they are all certain to be right. 

But why this ostensible reduplication, this appa- 
rent surplusage ? Why did the astute contrivers of 
this tangled scheme conclude that they could not 
afford to rest content with pledging the Council to 
Infallibility in terms which are not only wide to a 
high degree, but elastic beyond all measure ? 

Though they must have known perfectly well that 
" faith and morals " carried everything, or everything 
worth having, in the purely individual sphere, they 
also knew just as well that, even where the individual 
was subjugated, they might and would still have to 
deal with the State. 

In mediaeval history, this distinction is not only 
clear, but glaring. Outside the borders of some 
narrow and proscribed sect, now and then emerging, 
we never, or scarcely ever, hear of private and per- 
sonal ( resistance to the Pope. The manful " Pro- 
testantism " of mediaeval times had its activity almost 
entirely in the sphere of public, national, and state 
rights. Too much attention, in my opinion, cannot 
be fastened on this point. It is the very root and 
kernel of the matter. Individual servitude, however 
abject, will not satisfy the party now dominant in 
the Latin Church : the State must also be a slave. 



lii 



THE VATICAN DECREES 



Our Saviour had recognised as distinct the two 
provinces of the civil rule and the Church : had no- 
where intimated that the spiritual authority was to 
claim the disposal of physical force, and to control in 
its own domain the authority which is alone responsible 
for external peace, order, and safety among civilised 
communities of men. It has been alike the pecu- 
liarity, the pride, and the misfortune of the Eoman 
Church, among Christian communities, to allow to 
itself an unbounded use, as far as its power would go, 
of earthly instruments for spiritual ends. We have 
seen with what ample assurances* this nation and 
Parliament were fed in 1826 ; how well and roundly 
the full and undivided rights of the civil power, and 
the separation of the two jurisdictions, were affirmed. 
All this had at length been undone, as far as Popes 
could undo it, in the Syllabus and the Encyclical. It 
remained to complete the undoing, through the sub- 
serviency or pliability of the Council. 

And the work is now truly complete. Lest it 
should be said that supremacy in faith and morals, full 
dominion over personal belief and conduct, did not 
cover the collective action of men in States, a third 
province was opened, not indeed to the abstract .asser- 
tion of Infallibility, but to the far more practical and 
decisive demand of absolute Obedience. And this 
is the proper work of the Third Chapter, to which I 
am endeavouring to do a tardy justice. Let us listen 
again to its few but pregnant words on the point : 



* See further Appendix B. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. 



liii 



" Non solum in rebus, quae ad fidem et mores, sed etiam in 
iis, quae ad disciplinam et regimen Ecclesise per totum orbem 
diffuses pertinent."* 

Absolute obedience, it is boldly declared, is due to 
the Pope, at the peril of salvation, not alone in faith, 
in morals, but in all things which concern the disci- 
pline and government of the Church. Thus are swept 
into the Papal net whole multitudes of facts, whole 
systems of government, prevailing, though in dif- 
ferent degrees, in every country of the world. Even 
in the United States, where the severance between 
Church and State is supposed to be complete, a long 
catalogue might be drawn of subjects belonging to 
the domain and competency of the State, but also 
undeniably affecting the government of the Church ; 
such as, by way of example, marriage, burial, edu- 
cation, prison discipline, blasphemy, poor-relief, in- 
corporation, mortmain, religious endowments, vows 
of celibacy and obedience. In Europe the circle is 
far wider, the points of contact and of interlacing 
almost innumerable. But on all matters, respecting 
which any Pope may think proper to declare that they 
concern either faith, or morals, or the government 
or discipline of the Church, he claims, with the 
approval of a Council undoubtedly Ecumenical in 
the Roman sense, the absolute obedience, at the peril 
of salvation, of every member of his communion. 

It seems not as yet to have been thought wise to 



* " Not only in matters belonging to faith and morals, but 
also in those that appertain to the discipline and government 
of the Church throughout the world." Ibid. 



liv 



THE VATICAN DECKEES 



pledge the Council in terms to the Syllabus and the 
Encyclical. That achievement is probably reserved 
for some one of its sittings yet to come. In the 
meantime it is well to remember, that this claim in 
respect of all things affecting the discipline and 
government of the Church, as well as faith and 
conduct, is lodged in open day by and in the reign 
of a Pontiff, who has condemned free speech, free 
writing, a free press, toleration of nonconformity, 
liberty of conscience, the study of civil and philo- 
sophical matters in independence of the ecclesiastical 
authority, marriage unless sacramentally contracted, 
and the definition by the State of the civil rights 
(jura) of the Church ; who has demanded for the 
Church, therefore, the title to define its own civil 
rights, together with a divine right to civil im- 
munities, and a right to use physical force ; and who 
has also proudly asserted that the Popes of the Middle 
Ages with their councils did not invade the rights of 
princes : as for example, Gregory VII., of the Emperor 
Henry IY. ; Innocent III., of Eaymond of Toulouse ; 
Paul III., in deposing Henry VIII. ; or Pius V., in 
performing the like paternal office for Elizabeth. 

I submit, then, that my fourth proposition is true : 
and that England is entitled to ask, and to know, in 
what way the obedience required by the Pope and 
the Council of the Vatican is to be reconciled with 
the integrity of civil allegiance ? 

It has been shown that the Head of their Church, 
so supported as undoubtedly to speak with its highest 
authority, claims from Roman Catholics a plenary 



IN THEIR BEARING ON CIVIL ALLEGIANCE. 



obedience to whatever lie may desire in relation not 
to faith but to morals, and not only to these, but to 
all that concerns the government and discipline of 
the Church : that, of this, much lies within the domain 
of the State : that, to obviate all misapprehension, the 
Pope demands for himself the right to determine the 
province of his own rights, and has go defined it in 
formal documents, as to warrant any and every in- 
vasion of the civil sphere ; and that this new version 
of the principles of the Papal Church inexorably binds 
its members to the admission of these exorbitant 
claims, without any refuge or reservation on behalf 
of their duty to the Crown. 

Under circumstances such as these, it seems not 
too much to ask of them to confirm the opinion which 
we, as fellow-countrymen, entertain of them, by 
sweeping away, in such manner and terms as they 
may think best, the presumptive imputations which 
their ecclesiastical rulers at Pome, acting autocrati- 
cally, appear to have brought upon their capacity 
to pay a solid and undivided allegiance ; and to 
fulfil the engagement which their Bishops, as 
political sponsors, promised and declared for them 
m 1825. 

It would be impertinent, as well as needless, to 
suggest what should be said. All that is requisite is 
to indicate in substance that which (if the foregoing 
argument be sound) is not wanted, and that which 
is. What is not wanted is vague and general asser- 
tion, of whatever kind, and however sincere. What 
is wanted, and that in the most specific form and 



Ivi 



THE VATICAN DECREES 



the clearest terms, I take to be one of two things ; 
that is to say, either — 

I. A demonstration that neither in the name of 
faith, nor in the name of morals, nor in the name of 
the government or discipline of the Church, is the 
Pope of Eome able, by virtue of the powers asserted 
for him by the Vatican decree, to make any claim 
upon those who adhere to his communion, of such a 
nature as can impair the integrity of their civil 
allegiance ; or else, 

II. That, if and when such claim is made, it will, 
even although resting on the definitions of the 
Vatican, be repelled and rejected; just as Bishop 
Doyle, when he was asked what the Eoman Catholic 
clergy would do if the Pope intermeddled with their 
religion, replied frankly, " The consequence would 
be, that we should oppose him by every means in 
our power, even by the exercise of our spiritual 
authority." * 

In the absence of explicit assurances to this 
effect, we should appear to be led, nay, driven, by 
just reasoning upon that documentary evidence, to 
the conclusions : — 

1. That the Pope, authorised by his Council, 
claims for himself the domain (a) of faith, (b) of 
morals, (c) of all that concerns the government and 
discipline of the Church. 

2. That he in like manner claims the power of 
determining the limits of those domains. 



* ' Keport,' March 18; 1826, p. 191. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lvii 



3. That he does not sever them, by any acknow- 
ledged or intelligible line, from the domains of civil 
duty and allegiance. 

4. That he therefore claims, and claims from the 
month of July 1870 onwards with plenary autho- 
rity, from every convert and member of his Church, 
that he shall " place his loyalty and civil duty at the 
mercy of another : " that other being himself. 

V. Being True, are the Propositions Material ? 

But next, if these propositions be true, are they 
also material ? The claims cannot, as I much fear, be 
denied to have been made. It cannot be denied 
that the Bishops, who govern in things spiritual more 
than five millions (or nearly one-sixth) of the inha- 
bitants of the United Kingdom, have in some cases 
promoted, in all cases accepted, these claims. It has 
been a favourite purpose of my life not to conjure 
up, but to conjure down, public alarms. I am not 
now going to pretend that either foreign foe or 
domestic treason can, at the bidding of the Court of 
Eome, disturb these peaceful shores. But though 
such fears may be visionary, it is more visionary 
still to suppose for one moment that the claims of 
Gregory VII., of Innocent III., and of Boniface VIII., 
have been disinterred, in the nineteenth century, 
like hideous mummies picked out of Egyptian sar- 
cophagi, in the interests of archaeology, or without 
a definite and practical aim. As rational beings, we 
must rest assured that only with a very clearly 



Iviii 



THE VATICAN DECREES 



conceived and foregone purpose have these astonish- 
ing reassertions been paraded before the world. 
What is that purpose ? 

I can well believe that it is in part theological. 
There have always been, and there still are, no 
small proportion of our race, and those by no* means 
in all respects the worst, who are sorely open to the 
temptation, especially in times of religious disturb- 
ance, to discharge their spiritual responsibilities by 
power of attorney. As advertising Houses find custom 
in proportion, not so much to the solidity of their 
resources as to the magniloquence of their promises 
and assurances, so theological boldness in the extension 
of such claims is sure to pay, by widening certain 
circles of devoted adherents, however it may repel 
the mass of mankind. There were two special 
encouragements to this enterprise at the present 
day : one of them the perhaps unconscious but mani- 
fest leaning of some, outside the Roman precinct, to 
undue exaltation of Church power ; the other the 
reaction, which is and must be brought about in 
favour of superstition, by the levity of the destructive 
speculations so widely current, and the notable 
hardihood of the anti-Christian writing of the day. 

But it is impossible to account sufficiently in this 
manner for the particular course which has been 
actually pursued by the Eoman Court. All morbid 
spiritual appetites would have been amply satisfied 
by claims to infallibility in creed, to the pre- 
rogative of miracle, to dominion over the unseen 
world. In truth there was occasion, in this view, 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lix 

for nothing, except a liberal supply of Salmonean 
thunder : — 

" Dum flammas Jovis, et sonitus iruitatur Olympi."* 

All this could have been managed by a few Tetzels, 
judiciously distributed over Europe. Therefore the 
question still remains, Why did that Court, with 
policy for ever in its eye, lodge such formidable 
demands for power of the vulgar kind in that sphere 
which is visible, and where hard knocks can undoubt- 
edlv be given as well as received ? 

It must be for some political object, of a very 
tangible kind, that the risks of so daring a raid upon 
the civil sphere have been deliberately run. 

A daring raid it is. For it is most evident that the 
very assertion of principles which establish an ex- 
emption from allegiance, or which impair its com- 
pleteness, goes, in many other countries of Europe, 
far more directly than with us, to the creation of poli- 
tical strife, and to dangers of the most material and 
tangible kind. The struggle, now proceeding in 
Germany, at once occurs to the mind as a palmary 
instance. I am not competent to give any opinion 
upon the particulars of that struggle. The institu- 
tions of Germany, and the relative estimate of State 
power and individual freedom, are materially different 
from ours. But I must say as much as this. First, 
it is not Prussia alone that is touched ; elsewhere, 
too, the bone lies ready, though the contention may 
be delayed. In other States, in Austria particularly, 
there are recent laws in force, raising much the same 



* Mn. vi. 586. 



lx 



THE VATICAN DECREES 



issues as the Falck laws have raised. But the 
Eoman Court possesses in perfection one art, the art 
of waiting ; and it is her wise maxim to fight but 
one enemy at a time. Secondly, if I have truly 
represented the claims promulgated from the Vati- 
can, it is difficult to deny that those claims, and the 
power which has made them, are primarily respon- 
sible for the pains and perils, whatever they may be, 
of the present conflict between German and Roman 
enactments. And that which was once truly said of 
France, may now also be said with not less truth 
of Germany : when Germany is disquieted, Europe 
cannot be at rest. 

I should feel less anxiety on this subject had the 
Supreme Pontiff frankly recognised his altered posi- 
tion since the events of 1870 ; and, in language as 
clear, if not as emphatic, as that in which he has 
proscribed modern civilisation, given to Europe the 
assurance that he would be no party to the re- 
establishment by blood and violence of the Tem- 
poral Power of the Church. It is easy to conceive 
that his personal benevolence, no less than his 
feelings as an Italian, must have inclined him indi- 
vidually towards a course so humane ; and I should 
add, if I might do it without presumption, so pru- 
dent. With what appears to an English eye a 
lavish prodigality, successive Italian Governments 
have made over the ecclesiastical powers and privi- 
leges of the Monarchy, not to the Church of the 
country for the revival of the ancient, popular, and 
self-governing elements of its constitution, but to the 
Papal Chair, for the establishment of ecclesiastical 



IN THEIR BEARING ON CIVIL ALLEGIANCE. 



lxi 



despotism, and the suppression of the last vestiges of 
independence. This course, so difficult for a foreigner 
to appreciate, or even to justify, has been met, not by 
reciprocal conciliation, but by a constant fire of 
denunciations and complaints. When the tone 
of these denunciations and complaints is compared 
with the language of the authorised and favoured 
Papal organs in the press, and of the Ultramontane 
party (now the sole legitimate party of the Latin 
Church) throughout Europe, it leads many to the 
painful and revolting conclusion that there is a fixed 
purpose among the secret inspirers of Roman policy 
to pursue, by the road of force, upon the arrival of 
any favourable opportunity, the favourite project 
of re-erecting the terrestrial throne of the Popedom, 
even if it can only be re-erected on the ashes of the 
city, and amidst the whitening bones of the people.* 
It is difficult to conceive or contemplate the effects of 
such an endeavour. But the existence at this day 
of the policy, even in bare idea, is itself a portentous 
evil. I do not hesitate to say that it is an incentive 
to general disturbance, a premium upon European 
wars. It is in my opinion not sanguine only, but 
almost ridiculous to imagine that such a project could 
eventually succeed ; but it is difficult to over-estimate 
the effect which it might produce in generating and 
exasperating strife. It might even, to some extent, 
disturb and paralyse the action of such Governments 
as might interpose for no separate purpose of their 



* Appendix C. 



E 



Ixii 



THE VATICAN DECREES 



own, but only with a view to the maintenance or 
restoration of the general peace. If the baleful 
Power which is expressed by the phrase Curia 
Romana, and not at all adequately rendered in its 
historic force by the usual English equivalent 
" Court of Rome," really entertains the scheme, it 
doubtless counts on the support in every country of 
an organised and devoted party ; which, when it can 
command the scales of political power, will promote 
interference, and, when it is in a minority, will work 
for securing neutrality. As the peace of Europe 
may be in jeopardy, and as the duties even of Eng- 
land, as one (so to speak) of its constabulary autho- 
rities, might come to be in question, it would be most 
interesting to know the mental attitude of our Eoman 
Catholic fellow-countrymen in England and Ireland 
with reference to the subject ; and it seems to be one 
on which we are entitled to solicit information. 

For there cannot be the smallest doubt that the 
temporal power of the Popedom comes within the 
true meaning of the words used at the Yatican to 
describe the subjects on which the Pope is authorised 
to claim, under awful sanctions, the obedience of the 
"faithful." It is even possible that we have here 
the key to the enlargement of the province of 
Obedience beyond the limits of Infallibility, and to 
the introduction of the remarkable phrase ad disci- 
plinam et regimen Ecclesiw. No impartial person can 
deny that the question of the temporal power very 
evidently concerns the discipline and government of 
the Church — concerns it, and most mischievously as 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lxiii 

I should venture to think ; but in the opinion , up to 
a late date, of many Roman Catholics, not only most 
beneficially, but even essentially. Let it be remem- 
bered, that such a man as the late Count Montalem- 
bert, who in his general politics was of the Liberal 
party, did not scruple to hold that the millions of 
Roman Catholics throughout the world were co- 
partners with the inhabitants of the States of the 
Church in regard to their . civil government; and, 
as constituting the vast majority, were of course 
entitled to override them. It was also rather com- 
monly held, a quarter of a century ago, that the 
question of the States of the Church was one with 
which none but Roman Catholic Powers could have 
anything to do. This doctrine, I must own, was to 
me at all times unintelligible. It is now, to say the 
least, hopelessly and irrecoverably obsolete. 

Archbishop Manning, who is the head of the Papal 
Church in England, and whose ecclesiastical tone is 
supposed to be in the closest accordance with that 
of his headquarters, has not thought it too much 
to say that the civil order of all Christendom is 
the offspring of the Temporal Power, and has the 
Temporal Power for its keystone ; that on the de- 
struction of the Temporal Power " the laws of 
nations would at once fall in ruins ; " that (our 
old friend) the deposing Power " taught subjects 
obedience and princes clemency."* Nay, this high 



* ' Three Lectures on the Temporal Sovereignty of the Popes, 
1860, pp. 34, 46, 47, 58-9, 63. 

E 2 



lxiv THE VATICAN DECREES 

authority has proceeded further ; and has elevated 
the Temporal Power to the rank of necessary 
doctrine. 

" The Catholic Church cannot be silent, it cannot hold its 
peace ; it cannot cease to preach the doctrines of Kevelation, 
not only of the Trinity and of the Incarnation, but likewise 
of the Seven Sacraments, and of the Infallibility of the Church 
of G-od, and of the necessity of Unity, and of the Sovereignty, 
both spiritual and temporal, of the Holy See." * 

I never, for my own part, heard that the work 
containing this remarkable passage was placed in the 
c Index Prohibitorum Librorum.' On the contrary, its 
distinguished author was elevated, on the first oppor- 
tunity, to the headship of the Roman Episcopacy in 
England, and to the guidance of the million or there- 
abouts of souls in its communion. And the more 
recent utterances of the oracle have not descended 
from the high level of those already cited. They 
have, indeed, the recommendation of a comment, 
not without fair claims to authority, on the recent 
declarations of the Pope and the Council ; and of one 
which goes to prove how far I am from having exag- 
gerated or strained in the foregoing pages the mean- 
ing of those declarations. Especially does this hold 
good on the one point, the most vital of the whole — 
the title to define the border line of the two provinces, 
which the Archbishop not unfairly takes to be the true 
criterion of supremacy, as between rival powers like 
the Church and the State. 



* ' The present Crisis of the Holy See.' By H. E. Manning, 
D.D. London, 1861, p. 73. 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lxv 



" If, then, the civil power be not .competent to decide the 
limits of the spiritual power, and if the spiritual power can 
define, with a divine certainty, its own limits, it is evidently- 
supreme. Or, in other words, the spiritual power knows, with 
divine certainty, the limits of its own jurisdiction : and it 
knows therefore the limits and the competence of the civil 
power. It is thereby, in matters of religion and conscience, 
supreme. I do not see how this can be denied without denying 
Christianity. And if this be so, this is the doctrine of the 
Bull Unam Sanctam* and of the Syllabus, and of the Vatican 
Council. It is, in fact, Ultramontanism, for this term means 
neither less nor more. The Church, therefore, is separate 
and supreme. 

" Let us then ascertain somewhat further, what is the mean- 
ing of supreme. Any power which is independent, and can alone 
fix the limits of its own jurisdiction, and can thereby fix the limits of 
all other jurisdictions, is, ipso facto, sup-erne.] But the Church of 
Jesus Christ, within the sphere of revelation, of faith and morals, 
is all this, or is nothing, or worse than nothing, an imposture 
and an usurpation — that is, it is Christ or Antichrist." \ 

But the whole pamphlet should be read by those who 
desire to know the true sense of the Papal declara- 
tions and Vatican decrees, as they are understood by 
the most favoured ecclesiastics ; understood, I am 
bound to own, so far as I can see, in their natural, 
legitimate, and inevitable sense. Such readers will 
be assisted by the treatise in seeing clearly, and 
in admitting frankly that, whatever demands may 
hereafter, and in whatever circumstances, be made 
upon us, we shall be unable to advance with any 



* On the Bull Unam Sanctam, " of a most odious kind see 
Bishop Doyle's Essay, already cited. He thus describes it. 
f The italics are not in the original. 

J ' Caesarism and Ultramontanism.' By Archbishop Manning, 
1874, pp. 35-6. 



Ixvi 



THE VATICAN DECREES 



fairness the plea that it has been done without due 
notice. 

There are millions upon millions of the Protestants 
of this country, who would agree with Archbishop 
Manning, if he were simply telling us that Divine 
truth is not to be sought from the lips of the State, 
nor to be sacrificed at its command. But those 
millions would tell him, in return, that the State, as 
the power which is alone responsible for the external 
order of the world, can alone conclusively and finally 
be competent to determine what is to take place in 
the sphere of that external order. 

I have shown, then, that the Propositions, espe- 
cially that which has been felt to be the chief one 
among them, being true, are also material ; material 
to be generally known, and clearly understood, and 
well considered, on civil grounds ; inasmuch as they 
invade, at a multitude of points, the civil sphere, and 
seem even to have no very remote or shadowy con- 
nection with the future peace and security of Chris- 
tendom. 

YI. Were the Propositions proper to be set 

FORTH BY THE PRESENT WRITER ? 

There remains yet before us only the shortest and 
least significant portion of the inquiry, namely, 
whether these things, being true, and being material 
to be said, were also proper to be said by me. I must 
ask pardon, if a tone of egotism be detected in this 
necessarily subordinate portion of my remarks. 



IN THEIR BEARING ON CIVIL ALLEGIANCE, lxvii 

For thirty years, and in a great variety of circum- 
stances, in office and as an independent Member of 
Parliament, in majorities and in small minorities, and 
during the larger portion of the time * as the repre- 
sentative of a great constituency, mainly clerical, I 
have, with others, laboured to maintain and extend 
the civil rights of my Eoman Catholic fellow-country- 
men. The Liberal party of this country, with which 
I have been commonly associated, has suffered, and 
sometimes suffered heavily, in public favour and in 
influence, from the belief that it was too ardent in the 
pursuit of that policy ; while at the same time it has 
always been in the worst odour with the Court of 
Rome, in consequence of its (I hope) unalterable 
attachment to Italian liberty and independence. I 
have sometimes been the spokesman of that party in 
recommendations which have tended to foster in fact 
the imputation I have mentioned, though not to 
warrant it as matter of reason. But it has existed in 
fact. So that while (as I think) general justice to 
society required that these things which I have now 
set forth should be written, special justice, as towards 
the party to which I am loyally attached, and which 
I may have had a share in thus placing at a disadvan- 
tage before our countrymen, made it, to say the least, 
becoming that I should not shrink from writing them. 

In discharging that office, I have sought to perform 
the part not of a theological partisan, but simply of a 
good citizen ; of one hopeful that many of his Roman 



* From 1847 to 1865 I sat for the University of Oxford. 



lxviii 



THE VATICAN DECREES 



Catholic friends and fellow-countrymen, who are, to 
say the least of it, as good citizens as himself, may 
perceive that the case is not a frivolous case, but one 
that merits their attention. 

I will next proceed to give the reason why, up to 
a recent date, I have thought it right in the main to 
leave to any others, who might feel it, the duty of 
dealing in detail with this question. 

The great change, which seems to me to have been 
brought about in the position of Roman Catholic 
Christians as citizens, reached its consummation, and 
came into full operation in July 1870, by the pro- 
ceedings or so-called decrees of the Vatican Council. 

Up to that time, opinion in the Roman Church on 
all matters involving civil liberty, though partially 
and sometimes widely intimidated, was free wherever 
it was resolute. During the Middle Ages, heresy was 
often extinguished in blood, but in every Cisalpine 
country a principle of liberty, to a great extent, held 
its own, and national life refused to be put down. 
Nay more, these precious and inestimable gifts had 
not infrequently for their champions a local prelacy 
and clergy. The Constitutions of Clarendon, cursed 
from the Papal throne, had the support of the 
English Bishops. Stephen Langton, appointed di- 
rectly, through an extraordinary stretch of power, 
by Innocent III., to the See of Canterbury, headed 
the Barons of England in extorting from the Papal 
minion John, the worst and basest of all our 
Sovereigns, that Magna Charta, which the Pope 
at once visited with his anathemas. In the reign 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lxix 

of Henry VIII., it was Tunstal, Bishop of Durham, 
who first wrote against the Papal domination. 
Tunstal was followed by Gardiner; and even the 
recognition of the Royal Headship was voted by 
the clergy, not under Cranmer, but under his unsus- 
pected predecessor Warham. Strong and domineer- 
ing as was the high Papal party in those centuries, 
the resistance was manful. Thrice in history, it 
seemed as if what we may call the Constitutional 
party in the Church was about to triumph : first, at 
the epoch of the Council of Constance ; secondly, 
when the French Episcopate was in conflict with 
Pope Innocent XI. ; thirdly, when Clement XIV. 
levelled with the dust the deadliest foes that mental 
and moral liberty have ever known. But from July 
1870, this state of things has passed away, and the 
death-warrant of that Constitutional party has been 
signed, and sealed, and promulgated in form. 

Before that time arrived, although I had used ex- 
pressions* sufficiently indicative as to the tendency of 
things in the great Latin Communion, yet I had for 
very many years felt it to be the first and para- 
mount duty of the British Legislature, whatever 
Rome might say or do, to give to Ireland all that 

* [For example, on May 14, 1872, in a speech at King's College : 
" I must own that, admitting the incapacity of my under- 
standing to grasp fully what has occurred, the aspect of the 
recent Decrees at Rome appears to me too much to resemble the 
proclamation of a perpetual war against the progress and the 
movement of the human mind." Cited in the Charge of Bishop 
Thirl wall (of St. David's) for 1872. I might add various other 
references, to the same effect.] 



Ixx 



THE VATICAN DECREES 



justice could demand, in regard to matters of con- 
science and of civil equality, and thus to set herself 
right in the opinion of the civilised world. So far 
from seeing, what some believed they saw, a spirit of 
unworthy compliance in such a course, it appeared 
to me the only one which suited either the dignity 
or the duty of my country. While this debt remained 
unpaid, both before and after 1870, I did not think 
it my province to open formally a line of argument 
on a question of prospective rather than immediate 
moment, which might have prejudiced the matter of 
duty lying nearest our hand, and morally injured 
Great Britain not less than Ireland, Churchmen and 
Nonconformists not less than adherents of the Papal 
Communion, by slackening the disposition to pay the 
debt of justice. When Parliament had passed the 
Church Act of 1869 and the Land Act of 1870, there 
remained only, under the great head of Imperial 
equity, one serious question to be dealt with — that of 
the higher Education. I consider that the Liberal majo- 
rity in the House of Commons, and the Government 
to which I had the honour and satisfaction to belong, 
formally tendered payment in full of this portion of 
the debt by the Irish University Bill of February 
1873. Some indeed think, that it was overpaid: a 
question into which this is manifestly not the place to 
enter. But the Roman Catholic prelacy of Ireland 
thought fit to procure the rejection of that measure, 
by the direct influence which they exercised over a 
certain number of Irish Members of Parliament, and 
by the temptation which they thus offered — the bid, 



IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixxi 

in effect, which (to use a homely phrase) they made, 
to attract the support of the Tory Opposition. Their 
efforts were crowned with a complete success. From 
that time forward I have felt that the situation was 
changed, and that important matters would have to 
be cleared by suitable explanations. The debt to 
Ireland had been paid : a debt to the country at 
large had still to be disposed of, and this has come 
to be the duty of the hour. So long, indeed, as I 
continued to be Prime Minister, I should not have 
considered a broad political discussion on a general 
question suitable to proceed from me ; while neither 
I nor (I am certain) my colleagues would have been 
disposed to run the risk of stirring popular passions 
by a vulgar and unexplained appeal. But every 
difficulty, arising from the necessary limitations of an 
official position, has now been removed. 

VII. On the Home Policy op the Future. 

I could not, however, conclude these observations 
without anticipating and answering an inquiry they 
suggest. 44 Are they, then," it will be asked, "a 
recantation and a regret ; and what are they meant 
to recommend as the policy of the future ? " My 
reply shall be succinct and plain. Of what the 
Liberal party has accomplished, by word or deed, in 
establishing the full civil equality of Roman Catho- 
lics, I regret nothing, and I recant nothing. 

It is certainly a political misfortune that, during 
the last thirty years, a Church so tainted in its views 



lxxii 



THE VATICAN DECREES 



of civil obedience, and so unduly capable of changing 
its front and language after Emancipation from what 
it had been before, like an actor who has to perform 
several characters in one piece, should have acquired an 
extension of its hold upon the highest classes of this 
country. The conquests have been chiefly, as might 
have been expected, among women ;* but the number 
of male converts, or captives (as I might prefer to 
call them), has not been inconsiderable. There is no 
doubt, that every one of these secessions is in the 
nature of a considerable moral and social severance. 
The breadth of this gap varies, according to varieties 
of individual character. But it is too commonly a 
wide one. Too commonly, the spirit of the neophyte is 
expressed by the words which have become notorious : 
" a Catholic first, an Englishman afterwards." Words 
which properly convey no more than a truism ; for 
every Christian must seek to place his religion even 
before his country in his inner heart. But very far 
from a truism in the sense in which we have been led 
to construe them. We take them to mean that the 
"convert" intends, in case of any conflict between 
the Queen and the Pope, to follow the Pope, and 
let the Queen shift for herself ; which, happily, she 
can well do. 

Usually, in this country, a movement in the highest 

* [It was not intended in this passage, to point to the fact that, 
with less of the critical, and moreover of the judicial faculty, 
women have quicker religious susceptibilities ; but to their 
greater disposition, as compared with men, to lean and depend. 
In this indication, there is, I hope, nothing like disrespect.] 



IN THEIR BEARING ON CIVIL ALLEGIANCE, lxxiii 



class would raise a presumption of a similar move- 
ment in the mass. It is not so here. Rumours have 
gone about that the proportion of members of the 
Papal Church to the population has increased, espe- 
cially in England. But these rumours would seem 
to be confuted by authentic figures. The Eoman 
Catholic Marriages, which supply a competent test, 
and which were 4*89 per cent, of the whole in 1854, 
and 4*62 per cent, in 1859, were 4*09 per cent, in 
1869, and 4 '02 per cent, in 1871 * 

There is something at the least abnormal in such 
a partial growth, taking effect as it does among the 
wealthy and noble, while the people cannot be 
charmed, by any incantation, into the Roman camp. 
The original Gospel was supposed to be meant espe- 
cially for the poor ; but the gospel of the nineteenth 
century from Rome courts another and less modest 
destination. If the Pope does not control more 
souls among us, he certainly controls more acres. 

The severance, however, of a certain number of 
lords of the soil from those who till it, can be borne. 
And so I trust will in like manner be endured the 
new and very real " aggression " of the principles pro- 
mulgated by Papal authority, whether they are or 
are not loyally disclaimed. In this matter, each man 
is his own judge and his own guide : I can speak for 
myself. I am no longer able to say, as I would have 
said before 1870, "There is nothing in the necessary 

* [As far as I can gather from the Keport of the Kegistrar- 
General, more recently published, they were in 1872 a little 
over 4-01 per cent. (pp. ix., x.).] 



lxxiv 



THE VATICAN DECREES 



belief of the Roman Catholic which can appear to 
impeach his full civil title; for, whatsoever be the 
follies of ecclesiastical power in his Church, his 
Church itself has not required of him, with binding 
authority, to assent to any principles inconsistent 
with his civil duty." That ground is now, for the 
present at least, cut from under my feet. What 
then is to be our course of policy hereafter ? First 
let me say that, as regards the great Imperial 
settlement, achieved by slow degrees, which has 
admitted men of all creeds subsisting among us to 
Parliament, that I conceive to be so determined 
beyond all doubt or question, as to have become one 
of the deep foundation-stones of the existing Constitu- 
tion. But inasmuch as, short of this great charter of 
public liberty, and independently of all that has been 
done, there are pending matters of comparatively 
minor moment which have been, or may be, subjects 
of discussion, not without interest attaching to them, 
I can suppose a question to arise in the minds of 
some. My own views and intentions in the future 
are of the smallest significance. But, if the argu- 
ments I have here offered make it my duty to declare 
them, I say at once the future will be exactly as the 
past : in the little that depends on me, I shall be 
guided hereafter, as heretofore, by the rule of main- 
taining equal civil rights irrespectively of religious 
differences ; and shall resist all attempts to exclude 
the members of the Roman Church from the benefit 
of that rule. Indeed I may say that I have already 
given conclusive indications of this view, by sup- 



IN THEIR BEARING ON CIVIL ALLEGIANCE. lxxV 

porting in Parliament, as a Minister, since 1870, the 
repeal of the Ecclesiastical Titles Act, for what I 
think ample reasons. Not only because the time 
has not yet come when we can assume the conse- 
quences of the revolutionary measures of 1870 to 
have been thoroughly weighed and digested by all 
capable men in the Eoman Communion. Not only 
because so great a numerical proportion are, as I have 
before observed, necessarily incapable of mastering, 
and forming their personal judgment upon, the case. 
Quite irrespectively even of these considerations, I 
hold that our onward even course should not be 
changed by follies, the consequences of which, if the 
worst come to the worst, this country will have alike 
thb power and, in case of need, the will to control. 
The State will, I trust, be ever careful to leave the 
domain of religious conscience free, and yet to keep it 
to its own domain ; and to allow neither private caprice 
nor, above all, foreign arrogance to dictate to it in the 
discharge of its proper office. " England expects 
every man to do his duty ;" and none can be so well 
prepared under all circumstances to exact its per- 
formance as that Liberal party, which has done the 
work of justice alike for Nonconformists and for Papal 
dissidents, and whose members have so often, for the 
sake of that work, hazarded their credit with the 
markedly Protestant constituencies of the country. 
Strong the State of the United Kingdom has always 
been in material strength ; and its moral panoply is 
now, we may hope, pretty complete. 

It is not then for the dignity of the Crown and 



lxxvi 



THE VATICAN DECREES 



people of the United Kingdom to be diverted from 
a path which they have deliberately chosen, and 
which it does not rest with all the myrmidons of 
the Apostolic Chamber either openly to obstruct, or 
secretly to undermine. It is rightfully to be expected, 
it is greatly to be desired, that the Roman Catholics 
of this country should do in the Nineteenth century 
what their forefathers of England, except a handful 
of emissaries, did in the Sixteenth, when they were 
marshalled in resistance to the Armada, and in the 
Seventeenth when, in despite of the Papal Chair, 
they sat in the House of Lords under the Oath of 
Allegiance. That which we are entitled to desire, 
we are entitled also to expect : indeed, to say we 
did not expect it, would, in my judgment, be the 
true way of conveying an " insult " to those con- 
cerned. In this expectation we may be partially 
disappointed. Should those to whom I appeal, 
thus unhappily come to bear witness in their own 
persons to the decay of sound, manly, true life in 
their Church, it will be their loss more than ours. 
The inhabitants of these Islands, as a. whole, are 
stable, though sometimes credulous and excitable ; 
resolute, though sometimes boastful : and a strong- 
headed and soundhearted race will not be hindered, 
either by latent or by avowed dissents, due to the 
foreign influence of a caste, from the accomplish- 
ment of its mission in the world. 



( lxxvii ) 



APPENDICES. 



APPENDIX A. 

The numbers here given correspond with those of the Eighteen Pro- 
positions given in the text, where it would have been less convenient 
to cite tlie originals. 

1, 2, 3. " Ex qua oronino falsa socialis regiminis idea baud 
tirnent erroneain illam fovere opinionem, CatholicsB Ecclesise, 
animarumque saluti maxim e exitialem, a rec. mem. Gre- 
gorio XYI. praedecessore Nostro deliramentum appellatam 
(eadem Encycl. 4 Mirari '), uimirum, libertatem conscientiae et 
cultuum esse proprium cujuscunque Iiominis jus, quod lege 
proclamari, et asseri debet in omni recte constitute societate, 
et jus civibus inesse ad omnimodam libertatem nulla vel 
ecclesiastica, vel civil i auctoritate ooarctandam, quo suos 
conceptus quoscumque sive voce sive typis, sive alia rat ion e 
palam publiceque manifestare ac declarare valeant." — Ency- 
lical Letter. 

4. " Atque silentio prseterire non possum us eorum auda- 
ciam, qui sanam non sustinentes doctrinam ' illis Apostolicae 
Sedis judiciis, et decretis, quorum objectum ad bonum gene- 
rale Ecclesise, ejusdemque jura, ac disciplinam spectare decla- 
ratur, dummodo fidei morumque dogmata non attingat, posse 
assensum et obedientiam detrectari absque peccato, et absque 
ulla Catholicaa professionis jactura.' " — Ibid. 

5. " Ecclesia non est vera perfectaque societas plane libera, 
nec pollet suis propriis et constantibus juribus sibi a divino 

F 



Ixxviii 



APPENDICES. 



suo Fundatore collatis, sed civilis potestatis est definire quae 
sint Ecclesise jura, ac limites, intra quos eadem jura exercere 
queat." — Syllabus v. 

6. " Roroami Pontifices et Concilia oecumenica a limiti- 
bus SU9B potestatis recesserunt, jura Principum usurparunt, 
atque etiam in rebus fidei et morum definiendis eriarunt." — 
Ibid, xxiii. 

7. " Ecclesia vis inferendae potestatem non habet, neque 
potestatem ullain temporalem clirectam vel indirectam." — 
Ibid. xxiv. 

8. "Prseter potestatem episcopatui inhserentem, alia est 
attributa temporalis potestas a civili imperio vel expresse vel 
tacite concessa, revocancla propterea, cum libuerit, a civili 
imperio." — Ibid. xxv. 

9. " Ecclesise et personarum ecclesiasticarum immunitas a 
jure civili ortum habuit." — Ibid. xxx. 

10. "In conflictu legum utriusque potestatis, jus civile 
prsevalet." — Ibid. xlii. 

11. " Catholicis viris probari potest ea juventutis insti- 
tuendse ratio, qua3 sit a Catholica fide et ab Ecclesiae potestate 
sejuncta, quseque rerum dumtaxat, naturalium scientiam ac 
terrenad socialis vitse fines tantummodo vel saltern primarium 
spectet." — Ibid, xlviii. 

12. " Philosopbicarum rerum morumque scientia, itemque 
civiles leges possunt et debent a divina et ecclesiastica auc- 
toritate declinare." — I bid. lvii. 

13. 14. "Matrimonii sacramentum non est nisi contractui 
accessorium ab eoque separabile, ipsumque sacramentum 
in uoa tantum nuptiali benedictione situm est." — Ibid. lxvi. 

" Yi contractus mere civilis potest inter Christianos con- 
stare veri nomiuis matrimonium ; falsumque est, aut contrac- 
tum matrimonii inter Christianos semper esse sacramentum, 
aut nullum esse contractum, si sacramentum excludatur." 
— -Ibid, lxxiii. 

15. " De temporalis regni cum spirituali compatibilitate 
disputant inter se Christianse et CatholicaB EcclesiaB filii." — 
Syllabus Ixxv. 

"Abrogatio civilis imperii, quo Apostolica Sedes poti- 



APPENDICES. 



lxxix 



tur, ad Ecclesise libertatem felicitatemque vel maxinie con- 
duceret." — Ibid, lxxvi. 

16. "iEtate hac nostra non amplius expedit religionem 
Catholicam haberi tanquam unicam status religionem, cseteris 
quibuscumque cultibus exclusis." — Ibid, lxxvii. 

17. "Hinc laudabiliter in quibasdam Catholici nominis 
regionibus lege cautum est, ut hominibus illuc immigrantibus 
liceat publicum proprii cujusque cultus exercitium habere." 
— Ibid, lxxviii. 

18. "Bomanus Pontifex potest ac debet cum progressu, 
cum liberalismo et cum recenti civilitate sese reconciliare et 
componere." — Ibid. lxxx. 



APPENDIX B. 

I have contented myself with a minimum of citation from 
the documents of the period before Emancipation. Their full 
effect can only be gathered by such as are acquainted with, 
or will take the trouble to refer largely to the originals. It 
is worth while, however, to cite the following passage from 
Bishop Doyle, as it may convey, through the indignation it 
expresses, an idea of the amplitude of the assurances which 
had been (as I believe, most honestly and sincerely) given. 

" There is no justice, my Lord, in thus condemning us. 
Such conduct on the part of our opponents creates in our 
bosoms a sense of wrong being done to us ; it exhausts our 
patience, it provokes our indignation, and prevents us from 
reiterating our efforts to obtain a more impartial hearing. 
We are tempted, in such cases as these, to attribute unfair 
motives to those who differ from us, as we cannot conceive 
how men gifted with intelligence can fail to discover truths 
so plainly demonstrated as, 

" That our faith or our allegiance is not regulated by any 
such doctrines as those imputed to us ; 

" That our duties to the Government of our country are 
not influenced nor affected by any Bulls or practices of 
Popes ; 



Ixxx 



APPENDICES. 



" That these duties are to be learned by us, as by every 
other class of His Majesty's subjects, from the Gospel, from 
the reason given to us by God, from that love of country 
which nature has implanted in our hearts, and from those 
constitutional maxims, which are as well understood, and as 
highly appreciated, by Catholics of the present day, as by 
their ancestors, who founded them with Alfred, or secured 
them at Eunnymede." — Boyle's ' Essay on the Catholic Claims,' 
London, 1826, p. 38. 

The same general tone, as in 1826, was maintained in the 
answers of the witnesses from Maynooth College before the 
Commission of 1855. See, for example, pp. 132, 161-4, 
272-3, 275, 361, 370-5, 381-2, 394-6, 405. The Commission 
reported (p. 64), " We see no reason to believe that there 
has been any disloyalty in the teaching of the College, or 
any disposition to impair the obligations of an unreserved 
allegiance to your Majesty." 



APPENDIX C. 

Compare the recent and ominous forecasting of the future 
European policy of the British Crown, in an Article from a 
Komish Periodical for the current month, which has direct 
relation to these matters, and which has every appearance of 
proceeding from authority. 

" Surely in any European complication, such as may any 
day arise, nay, such as must ere long arise, from the natural 
gravitation of the forces, which are for the moment kept in 
check and truce by the necessity of preparation for their 
inevitable collision, it may very well be that the future 
prosperity of England may be staked in the struggle, and 
that the side which she may take may be determined, not 
either by justice or interest, but hy a passionate resolve to 
keep up the Italian kingdom at any hazard" — The 'Month' for 
November, 1874: 'Mr. Gladstone's Durham Letter,' p. 265. 

This is a remarkable disclosure. With whom could 
England be brought into conflict by any disposition she 



APPENDICES. 



lxxxi 



might feel to keep up the Italian kingdom ? Considered as 
States, both Austria and France are in complete harmony 
with Italy. But it is plain that Italy has some enemy ; and 
the writers of the * Month ' appear to know who it is. 



APPENDIX D. 

Notice has been taken, both in this country and abroad, of 
the apparent inertness of public men, and of at least one 
British Administration, with respect to the subject of these 
pages. See Friedberg, ' Granzen zwischen Staat und Kirche,' 
Abtheilung iii. pp. 755-6 ; and the Preface to the Fifth 
Volume of Mr. Greenwood's elaborate, able, and judicial work, 
entitled ' Cathedra Petri,' p. iv. 

" If there be any chance of such a revival, it would become 
our political leaders to look more closely into the peculiarities 
of a system, which denies the right of the subject to freedom 
of thought and action upon matters most material to his 
civil and religious welfare. There is no mode of ascertaining 
the spirit and tendency of great institutions but in a careful 
study of their history. The writer is profoundly impressed 
with the conviction that our political instructors have wholly 
neglected this important duty : or, which is perhaps worse, 
left it in the hands of a class of persons whose zeal has outrun 
their discretion, and who have sought rather to engage the 
prejudices than the judgment of their hearers in the cause 
they have, no doubt sincerety, at heart." 



VATICANISM 

AN ANSWER 

TO 

REPROOFS $ REPLIES. 

Published February 1875. 



ERRATA. 



Page 26, note, line 3 from foot, for " B,'' read " C." 

Page 62, line 2 from foot, add foot-note: "But see Cardinal Manning's 'Vatican 

Decrees,' pp. 31-2." 
Page 63, line 19, for " 1393," read " 1398." 
Page 84, line 2 from foot, for " yet," read " set." 

Page 98, line 9, for "implicitly hereafter," read "explicitly hereafter." 

Page 105, line 8 from foot, for " those," read "the;" line 2 from foot, for "more," 

read " these." 
Page 117, line 11, for "necessity," read "safety." 



\ 



CONTENTS. 



I. INTRODUCTION 




The Eeplies which have appeared on this occasion. The 
Insult. Evidences of Personal Loyalty, all that could 
be wished. Dr. Newman. His remarkable Admissions. 
Evidences as to the character and tendencies of Vati- 
canism ; MOST UNSATISFACTORY. 



II. THE KUSTY TOOLS. THE SYLLABUS .. 10 



III. THE VATICAN COUNCIL AND THE INFALLI- 
BILITY OF THE POPE 



Breach with History, No. 1. From the Opinions and De- 
clarations OF THE EOMAN CATHOLICS OF THE UNITED 

Kingdom for Two Centuries. 



IV. THE VATICAN COUNCIL AND THE INFALLI- 
BILITY OF THE POPE — continued 53 



Breach with History, No. 2. From the History of the 
Council of Constance. Gallicanism. 



V. THE VATICAN COUNCIL AND OBEDIENCE TO 

THE POPE G5 

VI. REVIVED CLAIMS OF THE POPE 70 



1. What are its Contents? .. 

2. What is its Authority ? . . 



21 

32 



1. To the Deposing Power 

2. To the use of Force 



70 
75 



B 2 



CONTENTS. 



VII. WARRANT OF ALLEGIANCE ACCORDING- TO 

THE VATICAN 79 

1. Its alleged Superiority .. .. .. .. 79 

2. Its real Flaws .. .. .. .. .. .. 82 

3. Alleged nox-interferexce of the Popes for Two Hun- 

dred Years .. .. .. .. .. .. 88 

VIII. ON THE INTRINSIC NATURE AND CONDITIONS 
OF THE PAPAL INFALLIBILITY DECREED 
IN THE VATICAN COUNCIL 92 

IX. CONCLUSION 109 



APPENDICES 



121 



VATICANISM. 



I. INTRODUCTION. 

The number and quality of the antagonists, who have 
been drawn into the field on the occasion offered by my 
tract on the Vatican Decrees,* and the interest in the 
subject which has been manifested by the public of this and- 
of many other countries, appear to show that it was not 
inopportune. The only special claim to attention with 
which I could invest it was this, that for thirty years I 
had striven hard, together with others, to secure a full 
measure of civil justice for my Roman Catholic fellow- 
countrymen, and that I still retained the convictions by 
which these efforts had been prompted. Knowing well 
the general indisposition of the English mind, amidst the 
pressing demands of our crowded daily life, to touch any 
subject comparatively abstract and remote, I was not 
surprised when many journals of great influence, reflect- 
ing this indisposition, condemned the publication of the 
Tract, and inspired Roman authorities among us with 
the vain conception that the discussion was not practical 



* Appendix A. 



6 



VATICANISM. 



or significant.* In Rome itself, a different view was 
taken ; and the veiled prophets behind the throne, by 
whom the Latin Church is governed, brought about its 
condemnation as blasphemous, without perusal, from the 
lips of the Holy Father .| The object, probably, was at 
once to prevent or neutralise avowals of sympathy from 
Roman Catholic quarters. It may have been with a like 
aim that a number of Prelates at once entered, though by 
no means with one voice, into the lists. At length the 
great name of Dr. Newman was announced, and he too 
has replied to me, and explained himself, in a work to 
which I shall presently refer. Even apart from the 
spolia opima of this transcendent champion, I do not 
undervalue the ability, accomplishments, and discipline of 
that division of the Roman Army, which confronts our 
Church and nation. Besides its supply from indigenous 
sources, it has been strangely but very largely recruited 
from the ranks of the English Church, and her breasts 
have, for thirty years, been pierced mainly by the children 
whom they had fed. 

In these replies, of which the large majority adopt 
without reserve the Ultramontane hypothesis,, it is most 
commonly alleged that I have insulted the Roman 
Catholics of these kingdoms. Dr. Newman, averse to the 
use of harsh words, still announces (p. 3) that " heavy 



* For example : " The various organs of the press, with the shrewd 
political sense for which they are conspicuous, without any possible 
collusion, extinguished its political import in a single morning." — 
Bishop Yaughan's ' Pastoral Letter,' p. 5. 

t The declaration of non avenu, which, after a brief interval, fol- 
lowed the announcement of the condemnation, appeared upon some 
subsequent discussion to be negatived by the evidence. But such 
declarations are, I conceive, well understood in Rome to depend, like 
an English " not at home" upon convenience. 



INTRODUCTION. 



7 



'charges have been made against the Catholics of Eng- 
land." Bishop Clifford, in a pastoral letter of which I 
gladly acknowledge the equitable, restrained, and Christian 
spirit, says I have proclaimed that since the Vatican 
Decrees were published "it is no longer possible for 
English Catholics to pay to their temporal sovereign a 
full and undivided allegiance" (p. 5). 

I am obliged to assert that not one of the writers against 
me has apprehended or stated with accuracy my principal 
charge. Except a prospective reference to " converts," 
the subject (to speak technically) of all my propositions is 
the word " Rome" ; and with reference to these " converts," 
I speak of what they suffer, not of what they do. It is an 
•entire, and even a gross, error to treat all affirmations 
about Rome as equivalent to affirmations about British 
subjects of the Roman communion. They may adopt the 
-acts of Rome : the question was and is, whether they do. 
I have done nothing to leave this question open to doubt ; 
for I have paraphrased my monosyllable " Rome " by the 
words " the Papal Chair, and its advisers and abettors " 
{p. 9). Unable as I am to attenuate the charges, on the 
contrary bound rather to plead guilty to the fault of 
having understated them, I am on that account the more 
anxious that their aim shall be clearly understood. First, 
then, I must again speak plainly, and I fear hardly, of 
that system, political rather than religious, which in 
Germany is well termed Yaticanism. It would be affec- 
tation to exclude from my language and meaning its con- 
trivers and conscious promoters. But here in my mind, 
•as well as in my page, anything approaching to censure 
stops. The Yatican Decrees do, in the strictest sense, 
establish for the Pope a supreme command over loyalty 
;and civil duty. To the vast majority of Roman Catholics 



8 



VATICANISM. 



they are, and in all likelihood will long in their carefully 
enveloped meaning remain, practically unknown. Of 
that small minority, who have spoken or fitted themselves 
to speak, a portion reject them. Another portion receive 
them with an express reserve, to me perfectly satisfactory, 
against all their civil consequences. Another portion 
seem to suspend their judgment until it is determined 
what is a free Council, what is moral unanimity, what are 
declarations ex cathedra, whether there has been a decisive 
and binding promulgation so as to create a law, and 
whether the claim for an undue obedience need be con- 
sidered until some act of undue obedience is asked. A 
very large class, as it seems to me, think they receive 
these Decrees, and do not. They are involved in in- 
consistency, and that inconsistency is dangerous. So I 
presume they would tell me that when I recite in the 
Creed the words, "I believe in the Holy Catholic Church," 
I am involved in inconsistency, and my inconsistency 
is dangerous. To treat this as a <( heavy charge " is 
surely inaccurate ; to call it an insult is (forgive the 
word) preposterous. 

Not even against men who voted under pressure, against 
their better mind, for these deplorable Decrees, nay, not 
even against those who resisted them and now enforce 
them, is it for me to utter a word of censure. The just 
appreciation of their difficulties, the judgment of their 
conduct, lies in a region far too high for me. To assail 
the system is the Alpha and Omega of my desire ; and it 
is to me matter of regret that I am not able to handle it 
as it deserves without reflecting upon the persons, be they 
who they may, that have brought it into the world ; have 
sedulously fed it in its weakness ; have reared it up to its 
baleful maturity; have forced it upon those, who now 



INTRODUCTION. 



force it upon others ; are obtaining lor it from day to da)" 
fresh command over the pulpit, the press, the confessional, 
the teacher's chair, the bishop's throne; so that every 
father of a family, and every teacher in the Latin commu- 
nion, shall, as he dies, be replaced by some one more 
deeply imbued with the new colour, until at the last, in 
that moiety of the whole Christian fami]y, nothing shall 
remain except an Asian monarchy; nothing, but one 
giddy height of despotism, and one dead level of religious 
subserviency. 

But even of the most responsible abettors of that system 
I desire once for all to say, that I do not presume in any 
way to impeach their sincerity ; and that, as far as I am 
acquainted with their personal characters, I should think 
it great presumption to place myself in comparison or 
competition with any of them. 

So much for insult. " Much has also been said of my 
ignorance and incapacity in theology ;* a province which 
I had entered only at the points where it crossed the 
border of the civil domain. Censures of this kind have 
great weight, when they follow upon demonstration given 
of errors committed by the person who is the object of them ; 
but they can have very little, when they are used as sub- 
stitutes for such a demonstration. In the absence of such 
proof, they can rank no higher than as a mere artifice of 
controversy. I have endeavoured to couch all my positive 



* For example: — By Archbishop Manning, pp. 13, 177. Bishop 
Ullathorne, Letter, p. 10. ' Exposition Unravelled,' p. 68. Bishop 
Vaughan, p. 37. ' Month,' December, 1874, p. 497. Monk of St, Au- 
gustine's, p. 10. With these legitimate reproaches is oddly combined 
on the part of the Archbishop, and, apparently, of Bishop Ullathorne, 
a supposition that Dr. Dollinger was in some manner concerned m 
my tract on the Vatican Decrees. See Appendix B. 



10 



VATICANISM. 



statements in language of moderation, and not one among 
them that appertains to the main line of argument has 
heen shaken. As to the use of rhetoric, another matter 
of complaint, I certainly neither complain of strong lan- 
guage used against me, nor do I think that it can properly 
be avoided, when the matters of fact, carefully ascertained 
;and stated, are such that it assists towards a compre- 
hension of their character and consequences. At the same 
time, in the use of such language earnestness should not 
he allowed to degenerate into dogmatism, and to qualify 
is far more pleasant than to employ it. 

With so much of preface, I proceed to execute my two- 
fold duty. One of its branches is to state in what degree 
I conceive the immediate purpose of my Expostulation 
to have been served ; and the other, to examine whether 
the allegations of antagonists have dislodged my argu- 
ments from their main positions, or, on the contrary, have 
•confirmed them; and to re-state, nay, even to enlarge, 
those positions accordingly. 

In considering the nature of the declarations on civil 
<luty which have been elicited, it will not be thought 
unnatural if I begin with the words of one to whom age 
and fame combine in assigning the most conspicuous place 
— I mean Dr. Newman. 

Of this most remarkable man I must pause to speak a 
word. In my opinion, his secession from the Church of 
England has never yet been estimated among us at any- 
thing like the full amount of its calamitous importance. 
It has been said that the world does not know its greatest 
men ; neither, I will add, is it aware of the power and 
weight carried by the words and by the acts of those 
among its greatest men, whom it does know* The Eccle- 
siastical historian will perhaps hereafter judge that this 



1XTK0DUCTI0X. 



11 



secession was a ranch greater event even than the partial 
secession of John Wesley, the only case of personal loss 
suffered by the Church of England, since the Keforniation, 
which can be at all compared with it in magnitude. I do 
not refer to its effect upon the mere balance of schools 
or parties in the Church ; that is an inferior question. I 
refer to its effect upon the state of positive belief, and 
the attitude and capacities of the religious mind of Eng- 
land. Of this, thirty years ago, he had the leadership ; an 
office and power from which none but himself could eject 
him. 

(: Quis desiderio sit pudor ant modus 
Tarn cari capitis ?" 

It has been his extraordinary, perhaps unexampled 
case, at a critical period, first to give to the religious 
thought of his time and country the most powerful im- 
pulse which for a long time it had received from any 
individual ; and then to be the main though, without 
doubt, involuntary cause of disorganising it in a manner 
as remarkable, and breaking up its forces into a multitude 
of not only severed but conflicting bands. 

My duty calls me to deal freely with his Letter to the 
Duke of Norfolk. But in doing so, I can never lose the 
recollection of the perhaps ill-appreciated greatness of his 
early life and works. I do not presume to intrude into 
the sanctuary of his present thoughts ; but, by reason of 
that life and those works, it seems to me that there is 
something we must look upon with an affection, like 
that of Americans for those Englishmen who lived and 
wrought before the colonisation, or the severance, of their 
country. Nay, it may not be presumptuous to say we have 
a possessory right in the better half of him. All he pro- 
duces is and must be most notable. But has he outrun, has 



12 



VATICANISM. 



lie overtaken the greatness of the ' History of the Arians ' 
and of the 1 Parochial Sermons,' those indestructible classics 
of English theology ? 

And again, I thankfully record the admissions, which 
such integrity, combined with such acuteness, has not 
been able to withhold. They are of the greatest import- 
ance to the vindication of my argument. In my reading 
of his work, we have his authority for the following state- 
ments. That Roman Catholics are bound to be "as loyal 
as other subjects of the State ;" and that Rome is not to 
give to the civil power " trouble or alarm " (p. 7). That 
the assurances given by the Roman Catholic Bishops in 
1825-6 have not been strictly fulfilled (pp. 12-14). 
That Roman Catholics cannot wonder that statesmen 
should feel themselves aggrieved (p. 17). That Popes 
are sometimes in the wrong, and sometimes to be resisted, 
even in matters affecting the government and welfare of 
the Church (pp. 33, 34). That the Deposing power is 
defensible only upon condition of " the common consent 
of peoples" (p. 37). That if England supported Italy 
against any violent attempt to restore the Pope to his 
throne, Roman Catholics could offer no opposition but such 
as the constitution of the country allows (p. 49). That 
a soldier or sailor employed in a war which (in his 
private judgment, be it observed) he did not think unjust, 
ought not to retire from the prosecution of that war on 
the command of the Pope (p. 52). That conscience is the 
aboriginal vicar of Christ (p. 57) : ein tuchtiges Wort I and 
Dr. Newman, at an ideal public dinner, will drink to 
conscience first, and the Pope afterwards (p. 66). That 
one of the great dangers of the Roman Catholic Church is 
to be found in the exaggerated language and proceedings 
allowed among its own members (pp. 4, 80, 94, 125), and 



INTRODUCTION. 



13 



that there is much malaria in the court of Rome. That a 
definition by a general Council, which the Pope approves, 
is not absolutely binding thereby, but requires a moral 
unanimity, and a subsequent reception by the Church 
(pp. 96-v.'). That antecedently to the theological defini- 
tions of 1854 and 1870, an opponent might have "fairly 
said " " it might appear that there were no sufficient his- 
torical grounds in behalf of either of them ;" and that the 
confutation of such an opponent is now to be sought only 
in " the fact of the definition being made" (p. 107). I shall 
indulge in none of the taunts, which Dr. Newman antici- 
pates, on the want of correspondence between him and 
other Apologists ; and I shall leave it to theologians to 
examine the bearing of these admissions on the scheme of 
Vaticanism, and on other parts of his own work. It is 
enough for me to record that, even if they stood alone, 
they would suffice to justify the publication which has 
given " occasion " for them ; and that on the point of 
Dr. Newman's practical reservation of his command over 
his own " loyalty and civil duty/' they are entirely 
satisfactory. As regards this latter point, the Pastoral of 
Bishop Clifford is also everything that can be wished. 
Among laymen who declare they accept the Decrees of 
1870, I must specially make the same avowal as to my 
esteemed friend Mr. De Lisle ; and again, as to Mr. Stores 
Smith, who regards me with "silent and intense con- 
tempt,'' but who does not scruple to write as follows : — 

" If this country decide to go to war, for any cause whatsoever, I 
will hold my own opinion as to the justice or policy of that war, but 
I will do all that in me lies to bring victory to the British standard. 
If there be any Parliamentary or Municipal election, and any Priest 
or Bishop, backed by Archbishop and the Pope, advise me to take a 
certain line of action, and 1 conceive that the opposite course is 



14 



VATICANISM. 



necessary for the general weal of my fellow-countrymen, I shall take 
the opposite." * 

When it is considered that Dr. Newman is like the sun 
in the intellectual hemisphere of Anglo-Romanism, and 
that, besides those acceptors of the Decrees who write in 
the same sense, various Eoman Catholics of weight and 
distinction, well known to represent the views of many 
more, have held equally outspoken and perhaps more 
consistent language, I cannot but say that the immediate 
purpose of my appeal has been attained, in so far that the 
loyalty of our Roman Catholic fellow-subjects in the mass 
remains evidently untainted and secure. 

It would be unjust to Archbishop Manning, on whose 
opinions, in many points, I shall again have to anim- 
advert, were I not to say that his declarations! also 
materially assist in leading me to this conclusion ; an 
avowal I am the more bound to make, because I think the 
premisses from which he draws them are such as, if I were 
myself to accept them, would certainly much impair the 
guarantees for my performing, under all circumstances, 
the duties of a good subject. 

This means that the poison, which circulates from Rome, 
has not actually been taken into the system. Unhappily, 
what I may term the minority among the Apologists do 
not represent the ecclesia docens ; the silent diffusion of its 
influence in the lay atmosphere ; the true current and aim 
of thought in the Papal Church, now given up to Yatican- 
ism de jure, and likely, according to all human probability, 
to come from year to year more under its power. And 
here again the ulterior purpose of my Tract has been 

* Letter in 'Halifax Courier' of December 5, 1874. 
t Archbishop Manning, 'Vatican Decrees/ pp. 136-40. 



INTRODUCTION. 



15 



thus far attained. It was this. To provide that if, to- 
gether with the ancient and loyal traditions of the body* 
we have now imported among m a scheme adverse to the 
principles of human freedom and in its essence unfaithful 
to civil duty, the character of that scheme should be fully 
considered and understood. It is high time that the chasm 
should be made visible, severing it, and all who knowingly 
and thoroughly embrace it, from the principles which we 
had a right to believe not only prevailed among the 
Eoman Catholics of these countries, but were allowed and 
recognised bv the authorities of their Church : and would 
continue, therefore, to form the basis of their system, per- 
manent and undisturbed. For the more complete attain- 
ment of this object, I must now proceed to gather together 
the many threads of the controversy, as it has been left 
by my numerous opponents. This I shall do, not from 
any mere call of speculation or logical consistency, but for 
strong practical reasons. 

Dr. Newman's letter to the Duke of Norfolk is of the 
highest interest as a psychological study. Whatever 
he writes, whether we agree with him or not, j)resents 
to us this great attraction as well as advantage, that 
we have everywhere the man in the work, that his 
words are the transparent covering of his nature. If 
there be obliquity in them, it is purely intellectual obli- 
quity ; the work of an intellect sharp enough to cut the 
diamond, and bright as the diamond which it cuts. How 
rarely it is found, in the wayward and inscrutable records 
of our race, that with these instruments of an almost 
superhuman force and subtlety, robustness of character 
and energy of will are or can be developed in the same 
extraordinary proportions, so as to integrate that structure 
of combined thought and action, which makes life a moral 



16 



VATICANISM. 



whole ! " There are gifts too large and too fearful to be 
handled freely."* But I turn from an incidental reflection 
to observe that my duty is to appreciate the letter of 
Dr. Newman exclusively in relation to my Tract. I 
thankfully here record, in the first place, the kindliness of 
his tone. If he has striven to minimise the Decrees of 
the Yatican, I am certain he has also striven to minimise 
his censures, and has put words aside before they touched 
his paper, which must have been in his thoughts, if not 
upon his pen. I sum up this pleasant portion of my duty 
with the language of Helen respecting Hector : 7raTi)p ws 
i]7rios cuet.y 

It is, in my opinion, an entire mistake to suppose that 
theories like those, of which Rome is the centre, are not 
operative on the thoughts and actions of men. An army 
of teachers, the largest and the most compact in the world, 
is ever sedulously at work to bring them into practice. 
Within our own time they have most powerfully, as well 
as most injuriously, altered the spirit and feeling of the 
Roman Church at large ; and it will be strange indeed if, 
having done so much in the last half-century, they shall 
effect nothing in the next. I must avow, then, that I do 
not feel exactly the same security for the future as for the 
present. Still less do I feel the same security for other 
lands as for this. Nor can I overlook indications which 
lead to the belief that, even in this country, and at 
this time, the proceedings of Vaticanism threaten to be 
a source of some practical inconvenience. I am con- 
fident that if a system so radically bad is to be made or 
kept innocuous, the first condition for attaining such a 
result is that its movements should be carefully watched, 



* Dr. Newman, p. 127. 



t Iliad, xxiv. 770. 



INTRODUCTION. 



17 



and, above all, that the bases on which they work should 
be faithfully and unflinchingly exposed. Nor can I quit 
this portion of the subject without these remarks. The 
satisfactory views of Archbishop Manning on the present 
rule of civil allegiance have not prevented him from 
giving his countenance as a responsible editor* to the lucu- 
brations of a gentleman, who denies liberty of conscience, 
and asserts the right to persecute when there is the power ; a 
right which, indeed, the Prelate has not himself disclaimed. 

Nor must it be forgotten, that the very best of all the 
declarations we have heard from those who allow them- 
selves to be entangled in the meshes of the Vatican 
Decrees, are, every one of them, uttered subject to the 
condition that, upon orders from Borne, if such orders 
should issue, they shall be qualified, or retracted, or 
reversed. 

" A breath can wwniake them, as a breath has made." 

But even apart from all this, do what we may in 
checking external developments, it is not in our power 
to neutralise the mischiefs of the wanton aggression of 
1870 upon the liberties — too scanty, it is excusable to think 
— which up to that epoch had been allowed to private 
Christians in the Roman communion. Even in those parts 
of Christendom where the Decrees and the present atti- 
tude of the Papal See do not produce or aggravate open 
broils with the civil power, by undermining moral liberty 
they impair moral responsibility, and silently, in the 
succession of generations if not even in the lifetime of 
individuals, tend to emasculate the vigour of the mind. 

In the tract on the Vatican Decrees I passed briefly 
by those portions of my original statement which most 

* 'Essays,' edited by Archbishop Manning, pp. 401-5, 467. 

C 



18 



VATICANISM. 



lay within the province of theology, and dwelt principally 
on two main propositions. 

I. That Koine had reproduced for active service those 
doctrines of former times, termed by me "rusty tools," 
which she was fondly thought to have disused. 

II. That the Pope now claims, with plenary authority, 
from every convert and member of his Church, that he 
" shall place his loyalty and civil duty at the mercy of 
another :" that other being himself. 

These are the assertions, which I now hold myself 
bound further to sustain and prove. 



THE RUSTY TOOLS. THE SYLLABUS. 19 



IL THE RUSTY TOOLS. THE SYLLABUS. 

1. Its Contents. 

2. Its Authority. 

With regard to the proposition that Borne lias refur- 
bished her "rusty" tools, Dr. Newman says it was by 
these tools that Europe was brought into a civilized con- 
dition : and thinks it worth while to ask whether it is 
my wish that penalties so sharp, and expressions so high, 
should be of daily use.* 

I may be allowed to say, in reply to the remark I have 
oited, that I have nowhere presumed to pronounce a 
general censure on the conduct of the Papacy in the 
middle ages. That is a vast question, reaching far 
beyond my knowledge or capacity. I believe much is to 
be justly said in praise, much as justly in blame. But I 
cannot view the statement that Papal claims and conduct 
created the civilization of Europe as other than thoroughly 
unhistorical and one-sided : as resting upon a narrow 
selection of evidence, upon strong exaggeration of what 
that evidence imports, and upon an " invincible ignorance " 
as to all the rest. 

Many things may have been suited, or not unsuited, to 
rude times and indeterminate ideas of political right, the 
reproduction of which is at the least strange, perhaps even 
monstrous. We look back with interest and respect upon 
our early fire-arms as they rest peacefully ranged upon 



* Dr. Newman, p. 32. 

C 2 



20 



VATICANISM. 



the wall ; but we cannot think highly of the judgment 
which would recommend their use in modern warfare. 
As for those weapons which had been consigned to 
obscurity and rust, my answer to Dr. Newman's question 
is that they should have slept for ever, till perchance 
some reclaiming plough of the future should disturb 
them. 

"... quum finibus illis 
Agricola, incurvo terrain molitus aratro, 
Exesa inveniet scabra rubigine pila." * 

As to the proof of my accusation, it appeared to me 
that it might be sufficiently given in a summary but true 
account f of some important portions of the Encyclica of 
December 8th, 1864, and especially of the accompanying 
Syllabus of the same date. 

The replies to the five or six pages, in which I dealt 
with this subject, have so swollen as to reach fifteen or 
twenty times the bulk. I am sorry that they involve me 
in the necessity of entering upon a few pages of detail 
which may be wearisome. But I am bound to vindicate 
my good faith and care, where a failure in either involves 
results of real importance. These results fall under the 
two following heads : — 

(1) . The Syllabus ; what is its language ? 

(2) . The Syllabus ; what is its authority ? 

As to the language, I have justly represented it : as to 
its authority, my statement is not above, but below the 
mark. 



* Virgil, Georgics i. 493. 

j Erroneously called by some of my antagonists a translation, and 
then condemned as a bad translation. But I know of no recipe for 
translating into less than half the bulk of the original. 



THE BUSTY TOOLS. THE SYLLABUS. 



21 



1. The Contents of the Syllabus. 

My representation of the language of the Syllabus has 
been assailed in strong terms. I proceed to defend it : 
observing, however, that my legitimate object was to 
state in popular terms the effect of propositions more or 
less technical and scholastic : and, secondly, that I did 
not present each and every proposition for a separate 
disapproval, but directed attention rather to the effect of 
the document as a whole, in a qualifying passage (p. 13) 
which no one of my critics has been at the pains to notice. 

Nos. 1-3. — The first charge of unjust representation is 
this.* I have stated that the Pope condemns (p. 25) 
liberty of the press, and liberty of speech. By reference 
to the original it is shown, that the right of printing and 
speaking is not in terms condemned universally ; but 
only the right of each man to print or speak all his 
thoughts (suos conceptus quoscunque), whatever they may 
be. Hereupon it is justly observed, that in all countries 
there are laws against blasphemy, or obscenity, or sedition, 
or all three. It is argued, then, that men are not allowed 
the right to speak or print all their thoughts, and that such 
an extreme right only is what the Pope has condemned. 

It appears to me that this is, to use a mild phrase, 
mere trifling with the subject. We are asked to believe 
that what the Pope intended to condemn was a state of 
things, which never has existed in any country of the 
world. Now, he says he is condemning one of the 
commonly prevailing errors of the time, familiarly known 



* ' The Month,' December 1874, p. 494. [Coleridge, 1 Abomination 
of Desolation,' p. 20. Bishop Ullathorne, 'Pastoral Letter,' p. 16. 
Monk of St. Augustine's, p. 15. Dr. Newman, pp. 59, 72, in some 
part. 



22 



VATICANISM. 



to the bishops whom he addresses.^ What bishop know& 
of a State which by law allows a perfectly free course to 
blasphemy, filthiness, and sedition ? The world knows 
quite well what is meant by free speech and a free press.. 
It does mean, generally, perhaps it may be said univer- 
sally, the right of declaring all opinions whatsoever. 
The limit of freedom is not the justness of the opinion, 
but it is this, that it shall be opinion in good faith, and 
not mere grossness, passion, or appeal to violence. The 
law of England at this moment, allowing all opinions 
whatever, provided they are treated by way of rational 
discourse, most closely corresponds to what the Pope has 
condemned. His condemnation is illustrated by his own 
practice as Governor in the Roman States, where no» 
opinion could be spoken or printed but such as he- 
approved. Once, indeed, he permitted a free discussion 
on Saint Peter's presence and prelacy in the city ; but he- 
repented quickly, and forbade the repetition of it. We 
might even cite his practice as Pope in 1870, where- 
everything was done to keep the proceedings of the 
Council secret from the Church which it professed to 
represent, and even practically secret from its members^ 
except those who were of the governing cabal. But 
there can be no better mode of exhibiting his real 
meaning than by referring to his account of the Austrian 
law. Hdc lege omnis omnium opinionum et libraries artis 
libertas, omnis turn Jidei, turn conscientice ac doctrince, libertas 
statuitur.^ To the kind of condemnation given, I shall again 



* "Probe noscitis lioc tempore non paucos reperiri, qui," &c. — 
'Encycl.,' December 8, 1864. 

t From the Pope's Allocution of June 22, 1868: "By this law 
is established universal liberty of all opinions and of the press, 
and, as of belief, so of conscience and of teaching." See Vering, 



THE KUSTY TOOLS. THE SYLLABUS. 



23 



refer ; but the matter of it is nothing abstract or imagi- 
nary, it is actual freedom of thinking, speaking, and 
printing, as it is practised in a great civilized and 
Christian empire. I repel, then, the charge against me as 
no better than a verbal subterfuge ; and I again affirm that 
in his Syllabus, as in his acts, the Pope has condemned 
liberty of speech and liberty of the press. 

No. 5. — I have stated that the Pope condemns " those 
who assign to the State the power of defining the civil 
rights {jura) and province of. the Church." Hereupon it 
is boldly stated that " the word civil is a pure interpola- 
tion."* This statement Dr. Newmans undertaking tempts 
him to quote, but his sagacity and scholarship save him 
from adopting. Anticipating some cavil such as this, I 
took care (which is not noticed) to place the word jura in 
my text. I now affirm that my translation is correct. 
Jus means, not right at large, but a specific form of right, 
and in this case civil right, to which meaning indeed the 
word constantly leans. It refers to right which is social, 
relative, extrinsic. Jus hominum situm est in generis 
humani societate (Cic. Tusc. ii. 26). If a theological 
definition is desired, take that of Dens : Accipitur potissi- 
mum pro jure prout est in altero, cui debet satisjieri ad 
cequalitatem ; de jure sic sumpto hie agitur.\ It is not of 
the internal constitution of the Church and the rights of 
its members inter se that the proposition treats ; nor yet 
of its ecclesiastical standing in reference to other bodies ; 
but of its rights in the face of the State ; that is to say, of 



Archiv fur Katholisches Kirckenrecht.' Mainz, 1868, p. 171, 
Band xx. 

* * The Abomination of Desolation,' p. 21. Dr. Newman, p. 87. 
| 4 Tractatus de jure et justitia,' No. 6. 



24 



VATICANISM. 



its civil rights. My account therefore was accurate ; 
and Mr. Coleridge's criticism superfluous. 

I must, however, admit that Yaticanism has a way of 
escape. For perhaps it does not admit that the Church 
enjoys any civil rights : but considers as her own, and 
therefore spiritual in their source, such rights as we con- 
sider accidental and derivative, even where not abusive. 

On this subject I will refer to a high authority. The 
Jesuit Schrader was, I believe, one of those employed in 
drawing up the Syllabus. He has published a work, with 
a Papal Approbation attached to it, in which he converts 
the condemnatory negations of the Syllabus into the cor- 
responding affirmatives. For Article XXX. he gives the 
following proposition : — 

" The immunities of the Church, and of ecclesiastical persons, have 
not their origin in civil right." 

He adds the remark : " but are rooted in the Church's 
own right, given to her from Grod." * 

No. 7. — I have said those persons are condemned by the 
Syllabus, who hold that in countries called Catholic the 
free exercise of other religions may laudably be allowed. 
Dr. Newman truly observes,! that it is the free exercise 
of religion by immigrants or foreigners which is meant 
(hominibus illuc immigrantibus), and that I have omitted 
the words. I omitted them, for my case was strong 
enough without them. But they seem to strengthen my 
case. For the claim to a free exercise of religion on behalf 
of immigrants or foreigners is a stronger one than on be- 
half of natives, and has been so recognised in Italy and in 

* * Der Papst und die Modernen Ideen.' Yon P. Clemens Schrader, 
S.J. Heft ii. 65. 

f Dr. Newman, p. 86. 



THE KUSTY TOOLS. THE SYLLABUS. 



25 



Rome itself. I think I am right in saying that difference 
of tongue has generally been recognised by Church law as 
mitigating the objections to the toleration of dissidence. 
And it is this stronger claim, not the weaker one, which 
is condemned. So that if there be a fault, it is the fault 
of under-, not of over-statement. 

Again I support myself by the high authority of 
Schrader the Jesuit. The following is his Article LXXYII. 
It draws no distinction of countries : — 

" In our view it is still useful that the Catholic religion should be 
maintained as the only State religion to the exclusion of every other."* 

In the appended remark he observes, that on this account 
the Pope, in 1856, condemned the then recent Spanish 
law which tolerated other forms of worship. f 

No. 8. — I am charged, again,f with mistranslating under 
my eighth head. The condemnation in the Syllabus is, as I 
conceived, capable of being construed to apply to the entire 
proposition as it is there given, or to a part of it only. In 
brief it is this : " The Episcopate has a certain power not 
inherent, but conferred by the State, which may therefore 
be withdrawn at the pleasure of the State." The con- 
demnation might be aimed at the assertion that such a 
power exists, or at the assertion that it is withdrawable at 
pleasure. In the latter sense, the condemnation is unwise 
and questionable as a general proposition : in the former 
sense it is outrageous beyond all bounds ; and I am boldly 
accused of mistranslatiug J because I chose the milder im- 
putation of the two, and understood the censure to apply 
only to withdrawal ad libitum. I learn now that, in the 

* Schrader, p. 80. 
f Infra. 

% Mr. Coleridge, ' Abomination of Desolation,' p. 21. 



26 



VATICANISM. 



opinion of this antagonist at least, the State was not the 
source of (for example) the power of coinage, which was 
at one time exercised by the Bishops of Durham. So 
that the upshot is : either my construction is right, or 
my charge is milder than it should have been. 

Nos. 13, 14. — A grave charge is made against me re- 
specting the matrimonial propositions : because I have 
cited the Pope as condemning those who affirm that the 
matrimonial contract is binding whether there is or is not 
(according to the Roman doctrine) a Sacrament ; and have 
not at the same time stated that English marriages are 
held by Rome to be Sacramental, and therefore valid.* 

No charge, serious or slight, could be more entirely 
futile. But itr is serious and not slight ; and those who 
prompt the examination must abide the recoil. I begin 
thus : — 

1. I am censured for not having given [distinctions 
between one country and another, which the Pope himself 
has not given. 

2. And which are also thought unnecessary by au- 
thorised expounders of the Syllabus for the faithful. f 

I have before me the Exposition,! with the text, of the 
Encyclica and Syllabus, published at Cologne in 1874, 
with the approval of authority (mit oberkirchlicher Appro- 
bation). In p. 45 it is distinctly taught that with mar- 
riage the State has nothing to do ; that it may safely rely 
upon the Church ; that civil marriage, in the eyes of the 
Church, is only concubinage ; and that the State, by the 
use of worldly compulsion, prevents the two concubinary 

* Monk of St. Augustine's, p. 15. ' Abomination,' p. 22. 
f Appendix B. 

r - % ' Die Encyclica, der Syllabus, und die wiclitigsten darin angefuhrten> 
Actenstuclcc, nebst einer ausfukrlichen Einleitung.' Koln, 1874. 



THE KUSTY TOOLS. THE SYLLABUS. 27 

parties from repenting and abandoning their guilty rela- 
tion to one another. Exactly the same is the doctrine of 
the Pope himself, in his Speeches published at Home ; 
where civil marriage is declared to be, for Christians, 
nothing more than a mere concubinage, and a filthy concu- 
binage (sozzo concubinato)* These extraordinary declara- 
tions are not due to the fondness of the Pontiff for speaking* 
impromptu. In his letter of September 19th, 1852, to 
King Victor Emmanuel, he declares that matrimony car- 
rying the sacrament is alone lawful for Christians, and 
that a law of civil marriage, which goes to divide them 
for practical purposes, constitutes a concubinage in the 
guise of legitimate marriage.f So that, in truth, in 
all countries within the scope of these denunciations, the- 
parties to a civil marriage are declared to be living in an 
illicit connection, which they are called upon to renounce. 
This call is addressed to them separately as well as jointly,, 
the wife being summoned to leave her husband, and the- 
husband to abandon his wife ; and after this pretended 
repentance from a state of sin, unless the law of the land 
and fear of consequences prevail, a new connection, under 
the name of a marriage, may be formed with the sanction 
of the Church of Eome. It is not possible, in the limited 
space here at my command, adequately to exhibit a state 
of facts, thus created by the highest authorities of the 
Eoman Church, which I shall now not shrink from calling* 
horrible and revolting in itself, and dangerous to the* 
morals of society, the structure of the family, and the peace 
of life. 



* 'Discorsi di Pio IX.' Eoma, 1872, 1873. Yol. i. p. 193, vol. ii. 
p. 355. 

t * Recueil des Allocutions de Pie IX.' &c. Paris : Leclerc, 1865, 
p. 312. 



28 



VATICANISM. 



It is true, indeed, that the two hundred thousand non- 
Eoman marriages, which are annually celebrated in Eng- 
land, do not at present fall under the foul epithets of 
Eome. But why ? Not because we marry, as I believe 
nineteen-twentieths of us marry, under the sanctions of 
religion ; for our marriages are, in the eye of the Pope, 
purely civil marriages; but only for the technical, ac- 
cidental, and precarious reason, that the disciplinary 
decrees of Trent are not canonically in force in this 
country. There is nothing, unless it be motives of mere 
policy, to prevent the Pope from giving them force here 
when he pleases. If, and when that is done, every mar- 
riage thereafter concluded in the English Church will, 
according to his own words, be a filthy concubinage. 

The decrees have force already in many parts of 
Germany, and in many entire countries of Europe. Within 
these limits, every civil marriage, and every religious 
marriage not contracted before a Roman parochus, as 
the Council of Trent requires, is but the formation of a 
guilty connection, which each of the parties seveially is 
charged by the Church of Rome to dissolve, under pain 
of being held to be in mortal sin. 

In 1602, when the Decree of Trent had been in force 
for thirty-eight years, it was applied by the Congregatio 
Concilii, with the approval of Pope Clement VIII., to non- 
Roman marriages, by a declaration that heretics were 
bound to conform (which was impossible) to the rules of 
the Council, in default of which their marriages, whether 
religious or civil, were null and void.* 

* "Heereticos quoque, ubi Decretum dicti capitis est publicatum, 
teneri talem forraam observare, et propterea ipsorum etiam matri- 
monia, absque forma Concilii quamvis coram ministro haeretico vel 
magistratu loci contracta, nulla atque irrita esse." — Vering, Archiv, 
xvii. 46] , seq. See Sicberer, ' Eherecht in Bayern,' Municb, 1875, p. 12,n. 



THE BUSTY TOOLS. THE SYLLABUS. 



29 



To this portentous rule exceptions have been made, 
especially by Benedict XIV. in the case of Holland. In- 
deed, he questioned its propriety ; and Pius VII., in a 
communication to the Primate Dalberg, formerly Arch- 
bishop of Mentz, referred with approval to the language 
of Benedict XIV. Many theologians have held an opinion 
adverse to it, and clergy have been allowed to act at times 
upon that opinion, but only under cover of a policy of 
dissimulation, a name by which the Court of Rome itself 
has not been ashamed to describe its own conduct.* But 
when the abrogation of the rule for non-Roman marriages 
has been prayed for, even by Bishops, and bodies of 
Bishops, the prayer has failed.^ It has been kept alive ; 
and transactions positively dreadful have taken place 
under its authority, and under other provisions calculated 
for the same end. Per rone, who may be called the fa- 
vourite theologian of the Curia, points out that it works for 
the benefit of heretics, as on their conversion it has often 
given them an opportunity of contracting a new marriage; 
during the lifetime, that is to say, of the former wife. J 

The upshot, then, seems to be this : that Rome, while 
stigmatising marriages not Tridentine as concubinages 
in the manner we have seen, reserves a power, under 
the name or plea of special circumstances, to acknow- 
ledge them or not, as policy may recommend. This is but 

* Sicherer, ibid., p. 37, n. 56, 58. 
t Sicherer, ibid., p. 66, n. 

J " Si quid ex hac doctrina et praxi provenit, vertitur demum in 
bonum ipsorum acatholicorum, si quando contingat eos in Ecclesia? 
Catholics sinum redire, dum ipsis indulgetur, ita poscentibus rerum 
adjunctis, vel ob mutua dissidia, vel ob separationem ab invicem, alia- 
que ejusmodi, novas inire nuptias, nti ex non paucis resolutionibus 
liquet: aut propriura instaurare conjugium, si ambo convertantur 
conjuges." ' Do Matrim. Christ.,' ii. 245, ed. Kome, 1856. 



30 



VATICANISM. 



the old story. All problems, which menace the Eoman 
€hair with difficulties it dare not face, are to be solved, 
not by the laying down of principles, good or bad, strict 
or lax, in an intelligible manner, but by reserving all 
cases as matters of discretion to the breast of the Curia, 
which will decide from time to time, according to its 
pleasure, whether there has been a sacrament or not, and 
whether we are married folks, or persons living in guilty 
commerce, and rearing our children under a false pretext 
of legitimacy. 

This, then, is the statement I now make. It has been 
drawn from me by the exuberant zeal and precipitate 
accusations of the school of Loyola. 

No. 18. — Finally, it is contended that I misrepresent 
Rome in stating that it condemns the call to reconcile 
itself with progress, liberalism, and modern civilization. 

It is boldly stated that the Pope condemns not these, 
but only what is bad in these.* And thus it is that, to 
avert public displeasure, words are put into the Pope's 
mouth, which he has not used, and which are at variance 
with the whole spirit of the document that he has sent 
forth to alarm, as Dr. Newman too well sees, the educated 
mind of Europe.f It appears to be claimed for Popes, that 
they shall be supreme over the laws of language. But 
mankind protests against a system which palters in a 
double sense with its own solemn declarations ; imposing 
them on the weak, glorying in them before those who 
are favourably prepossessed, and then contracting their 
sense ad libitum, even to the point of nullity, by arbitrary 
interpolation, to appease the scandalised understanding of 

* ' The Month/ as sup. p. 496. Bishop Ullathorne, ' Expostulation 
Unravelled/ p. 69. 
■f Dr. Newman, p. 90. 



THE EUSTY TOOLS. THE SYLLABUS. 



31 



Christian nations. Without doubt progress, liberalism, 
modern civilization, are terms more or less ambiguous ; 
but they are, under a sound general rule, determinable by 
the context. Now, the contexts of the Syllabus and En- 
cyclica are perfectly unambiguous ; they perfectly explain 
what the Pope means by the words. He means to con- 
demn all that we consider fair limitation of the claims of 
priestly power ; to repudiate the title of man to general 
freedom of thought, and of speech in all its varied forms 
of utterance ; the title of a nation to resist those, who treat 
the sovereignty over it as a property, and who would 
enforce on the people — for example, of the Papal States 
— a government independently of or against its will ; in 
a, word, the true and only sure titles of freedom in all its 
branches, inward and outward, mental, moral and political, 
as they are ordinarily understood in the^judgment of this 
age and country. 

I have gone, I believe, through every particular 
impeachment of my account of the language of the 
Syllabus and the Encyclica. If each and all of these 
have failed, I presume that I need not dwell upon the 
general allegations of opponents in respect to those 
heads where they have not been pleased to enter upon 
details.* 

Now, it is quite idle to escape the force of these charges 
by reproaches aimed at my unacquaintance with theology, 
and by recommendations, sarcastic or sincere, that I should 
obtain some instruction in its elements. To such reproaches 
I shall peacefully and respectfully bow, so soon as I shall 
have been convicted of error. But I think I have shown 
that the only variations from exact truth, to which I can 



* ' The Month,' as sup. p. 497. 



32 



VATICANISM. 



plead guilty, are variations in the way of understate- 
ments of the case which it was my duty to produce. 

2. The Authority of the Syllabus. 

I have next to inquire what is the authority of the 
Syllabus ? 

Had I been inclined to push my case to extremes, I 
might very well have contended that this document was 
delivered ex cathedra. Schulte, whose authority as a 
Canonist is allowed on all hands to be great, founds his 
argument on that opinion.* Dr. Ward, who has been 
thankedf by His Holiness for his defence of the faith, 
wonders that any one can doubt it. J The Pope himself, 
in his speeches, couples the Syllabus with the Decrees of 
the Vatican Council, as being jointly the great funda- 
mental teachings of these latter days ; and he even 
describes it as the only anchor of safety for the coming 
time.§ Bishop Fessler, whose work was published some 
time after the Council, to tone down alarms, and has had 
a formal approval from the Pope,|| holds that the Syllabus 
is not a document proceeding ex cathedra. But it touches 
faith and morals : its condemnations are, and are allowed 
to be, assertions of their contradictories, into which asser- 
tions they have been formally converted by Schrader, n 
writer of authority, who was officially employed in its com- 
pilation. Furthermore, though I was wrong (as Dr. New- 
man has properly observed^") in assuming that the Encyclica 
directly covered all the propositions of the Syllabus, yet 

* ' Power of the Eonian Popes ' (Transl.by Sommers. Adelaide, 1871). 

t 'Dublin Eeview,' July, 1870, p. 224. 

J Ibid. July, 1874, p. 9. 

§ ' Discorsi di Pio IX.,' vol. i. p. 59. 

|| Fessler, ' True and False Infallibility,' English transl., p. iii. 
f Newman, p. 82. 



THE EUSTY TOOLS. THE SYLLABUS. 



33 



this document is addressed by the Pope through Cardinal 
Antonelli to all the Bishops of the Christian (Papal) 
world, therefore in his capacity as universal Teacher. 

The reasons advanced by Bishop Fessler in the opposite 
sense appear to be very weak. When the Pope (by 
conversion of the 23rd Proposition) declares that preceding 
pontiffs have not exceeded the limits of their power, and 
have not usurped the rights of princes, Bishop Fessler 
replies that we are here dealing only with facts of history, 
not touching faith or morals, so that there is no subject- 
matter for a dogmatic definition.* But the depositions of 
sovereigns were often founded on such considerations ; 
as when Gregory VII., in a.d. 1079, charged upon Henry 
IV. many capital crimesj and as when Innocent III. 
deposed Eaymond of Toulouse for (among other reasons) 
not proceeding satisfactorily with the extirpation of the 
Albigenses.J The Christian creed itself is chiefly com- 
posed of matters of fact set forth as articles of belief. 
And apart from this, he who asserts, that the acts of 
Popes did not go beyond their rights, thereby avers his 
belief in the claims of right which those acts of deposition 
involved. 

Fessler's other objection is, that the form of the Syllabus 
does not set forth the intention of the Pope.§ But he 
appears to have overlooked the perfectly explicit covering 
letter of Antonelli, which in the Pope's name transmits 
the Syllabus, in order that the whole body of Latin Bishops 
might have before their eyes those errors and false doc- 
trines of the age which the Pope had proscribed. Nor 
does Fessler venture to assert, that the Syllabus is without 

* Fessler, ' Vraie et fausse Infaillibilite des Papes,' French transl., 
p. 89. 

t Greenwood, ' Cathedra Petri,' iv. 420. 

} Ibid. v. 54G. § Fessler, p. 132. 

P) 



34 



VATICANISM. 



dogmatic authority. He only says many theologians have 
doubts upon the question whether it be ex cathedra: 
theological science will hereafter have to examine and 
decide the matter :* in the meantime every Eoman Catholic 
is bound to submit to and obey it. Such is the low or 
moderate doctrine concerning the Syllabus.f Thus its 
dogmatic authority is probable : its title to universal 
obedience is absolute, while among its assertions is that 
the Church has the right to employ force, and that the 
Popes have not exceeded their powers or invaded the 
rights of princes. 

Now, when I turn to the seductive pages of Dr. New- 
man, I find myself to be breathing another air, and dis- 
cussing, it would seem, some other Syllabus. If the Pope 
were the author of it, he would accept it. J But he is 
not,§ and no one knows who is. Therefore it has no 
dogmatic force. || It is an index to a set of dogmatic Bulls 
and Allocutions, but it is no more dogmatic itself than any 
other index, or table of contents.^" Its value lies in its 
references, and from them alone can^we learn its meaning. 

If we had Dr. Newman for Pope, we should be tolerably 
safe, so merciful and genial would be his rule. But when 
Dr. Newman, not being Pope, contradicts and nullifies 
what the Pope declares, whatever we may wish, we cannot 
renounce the use of our eyes. Fessler, who writes, as Dr. 
Newman truly says, to curb exaggerations,"** and who is 
approved by the Pope, declaresf f that every subject of the 
Pope, and thus that Dr. Newman, is bound to obey the 
Syllabus, because it is from the Pope and of the Pope. 
" Before the Council of the Yatican, every Catholic was 

* Fessler, pp. 8, 132, 134. f Ibid. p. 8. 

% Newman, p. 20. § Ibid. p. 79. 

| Ibid. p. 81. % Ibid. p. 8. 

** Ibid. p. 81. |t Fessler, p. 8 (Fr. trans.). 



THE BUSTY TOOLS. THE SYLLABUS. 



35 



bound to submit to and obey the Syllabus : the Council of 
the Yatican has made no difference in that obligation of 
conscience." He questions its title, indeed, to be held 
as ex cathedra, and this is his main contention against 
Schulte ; but he nowhere denies its infallibility, and he 
distinctly includes it in the range of Christian obedience. 

Next, Dr. Newman lays it down that the words of the 
Syllabus are of no force in themselves, except as far as 
they correspond with the terms of the briefs to which 
references are given, and which he admits to be binding. 
But here Dr. Newman is in flat contradiction to the 
official letter of Cardinal Antonelli, who states that the 
Syllabus has been framed, and is sent to the Bishops, by 
command of the Pope, inasmuch as it is likely that they 
have by no means all seen the prior instruments, and in 
order that they may know from the Syllabus itself what it 
is that has been condemned. Thus then it will be seen 
that the Syllabus has been authoritatively substituted for 
the original documents as a guide to the Bishops. And if, 
as Dr. Newman says, and as I think in some cases is the- 
fact, the propositions of the Syllabus widen the pro- 
positions of those documents, it is the wider and not the 
narrower form that binds, unless Dr. Newman is more in 
the confidence of Rome than the Secretary of the Vatican 
Council, and than the regular minister of the Pope. 

Again, I am reminded by the e Dublin Review,' a 
favoured organ of Roman opinions, that utterances ex 
cathedra* are not the only form in which Infallibility can 
speak : and that the Syllabus, whether ex cathedra or not, 
since it has been uttered by the Pope, and accepted by 
the Church diffused, that is to say, by the Bishops diffused, 
is undoubtedly infallible. This would seem to be the 

* 'Dublin Eeview,' Jan. 1875, pp. 177, 310. 

D 2 



36 



VATICANISM. 



opinion of Bishop Ullathorne.* But what is conclusive as 
to practical effect upon the whole case is this — that while 
not one among the Bonian apologists admits that the 
Syllabus is or may be erroneous, the obligation to obey it 
is asserted on all hands, and is founded on the language 
of an infallible Vatican Decree. 

I have been content to argue the case of the Syllabus 
upon the supposition that, in relation to this country at 
least, its declarations were purely abstract. The readers, 
however, of 6 Macmillan's Magazine ' for February may 
perceive that even now we are not without a sample of 
its fruits in a matrimonial case, of which particulars were 
long ago given in the 6 Times ' newspaper, and which 
may possibly again become the object of public notice. 

It is therefore absolutely superfluous to follow Dr. New- 
man through his references to the Briefs and Allocutions 
marginally noted. The Syllabus is part of that series of 
acts to which the dogmatisations of 1854 and 1870 also 
belong; and it bridges over the interval between them. 
It generalises, and advisedly enlarges, a number of par- 
ticular condemnations ; and, addressing them to all the 
Bishops, brings the whole of the Latin obedience within 
its net. The fish, when it is inclosed and beached, may 
struggle for awhile : but it dies, while the fisherman lives, 
carries it to market, and quietly puts the price into his till. 

The result then is : 

1. I abide by my account of the contents of the 
Syllabus. 

2. I have understated, not overstated, its authority. 

3. It may be ex cathedrd ; it seems to have the infalli- 
bility of dogma : it unquestionably demands, and is entitled 
(in the code of Yaticanism) to demand, obedience. 



* Bishop .Ullathorne, ' Expost. Unravelled,' p. 66. 



THE INFALLIBILITY OF THE POPE. 



37 



III. THE VATICAN COUNCIL AND THE INFALLIBILITY 
OF THE POPE. 

Breach with History, No. 1. 

Like the chieftains of the heroic time, Archbishop 
Manning takes his place with promptitude, and operates 
in front of the force he leads. 

Upon the first appearance of my tract, he instantly 
gave utterance to the following propositions ; nor has he 
since receded from them : 

1. That the Infallibility of the Pope was a doctrine of 
Divine Faith before the Council of the Vatican was held. 

2. That the Vatican Decrees have in no jot or tittle 
changed either the obligations or the conditions of civil 
allegiance. 

3. That the civil allegiance of Roman Catholics is as 
undivided as that of other Christians, and neither more 
nor less limited. 

4. That the claim of the Roman Church against obe- 
dience to the civil power in certain cases is the same as 
that made by other religious communions in this country. 

These four propositions may be treated as two. The 
first is so allied with the second, and the third with the 
fourth, that the two members of each pair respectively 
must stand or fall together. I can make no objection to 
the manner in which they raise the question. I shall 
leave it to others, whom it may more concern, to treat 
that portion of his work in which, passing by matters that 
more nearly touched his argument, he has entered at large 
on the controversy between Rome and the German Empire ; 
nor shall I now discuss his compendium of Italian 



38 



VATICANISM. 



history, which in no manner touches the question whether 
the dominion of the Pope ought again to be imposed by 
foreign arms upon a portion of the Italian people. But of 
the four propositions I will say that I accept them all, sub- 
ject to the very simple condition that the word " not " be 
inserted in the three which are affirmative, and its equi- 
valent struck out from the one which is negative. 

Or, to state the case in my own words : 

My task will be to make good the two following asser- 
tions, which were the principal subjects of my former 
argument : 

1. That upon the authority, for many generations, of 
those who preceded Archbishop Manning and his coad- 
jutors in their present official position, as well as upon 
other authority, Papal Infallibility was not " a doctrine of 
Divine Faith before the Council of the Yatican was held." 

And that therefore the Yatican Decrees have changed 
the obligations and conditions of civil allegiance. 

2. That the claim of the Papal Church against obedience 
to the civil power in certain cases not only goes beyond, 
but is essentially different from, that made by other re- 
ligious communions or by their members in this country. 

And that, therefore, the civil allegiance of those, who 
admit the claim, and carry it to its logical consequences, is 
not for the purposes of the State the same with that of 
other Christians, but is differently limited. 

In his able and lengthened work, Archbishop Manning 
has found space for a dissertation on the great German 
quarrel, but has not included, in his proof of the belief in 
Papal Infallibility before 18*70, any reference to the his- 
tory of the Church over which he presides, or the sister 
Church in Ireland. This very grave deficiency I shall 
endeavour to make good, by enlarging and completing the 



THE INFALLIBILITY OF THE POPE. 



39 



statement briefly given in my tract. That statement was 
that the English and Irish penal laws against Roman 
Catholics were repealed on the faith of assurances, which 
have not been fulfilled. 

Had all antagonists been content to reply with the 
simple ingenuousness of Dr. Newman, it might have been 
unnecessary to resume this portion of the subject. I make 
no complaint of the Archbishop ; for such a reply would 
have destroyed his case. Dr. Newman, struggling hard 
with the difficulties of his task, finds that the statement 
of Dr. Doyle requires (p. 12) " some pious interpretation :" 
that in 1826 the clergy both of England and Ireland were 
trained in Gallican opinions (p. 13), and had modes of 
thinking " foreign altogether to the minds of the entourage 
of the Holy See :" that the British ministers ought to have 
applied to Rome (p. 14), to learn the civil duties of British 
subjects : and that " no pledge from Catholics was of any 
value, to which Rome was not a party." 

This declaration involves all, and more than all, that 
I had ventured reluctantly to impute. Statesmen of the 
future, recollect the words, and recollect from whom they 
came : from the man who by his genius, piety, and learn- 
ing, towers above all the eminences of the Anglo-papal 
communion ; who, so declares a Romish organ,* " has 
been the mind and tongue to shape and express the English 
Catholic position in the many controversies which have 
arisen" since 1845, and who has been roused from his 
repose on this occasion only by the most fervid appeals to 
him as the man that could best teach his co-religionists 
how and what to think. The lesson received is this. 
Although pledges were given, although their validity 



* ' The Month/ December, 1874, p. 461. 



40 



VATICANISM. 



was firmly and even passionately* asserted, although the 
subject-matter was one of civil allegiance, "no pledge 
from Catholics was of any value, to which Borne was not 
a party " (p. 14). 

In all seriousness I ask whether there is not involved 
in these words of Dr. Newman an ominous approximation 
to my allegation, that the seceder to the Boman Church 
"places his loyalty and civil duty at the mercy of 
another " ? 

But as Archbishop Manning has asserted that the 
Decrees of the Yatican have " in no jot or tittle " altered 
civil allegiance,f and that " before the Council was held, 
the infallibility of the Bope was a doctrine of Divine 
Faith," J and as he is the official head of the Anglo-Boman 
body, I must test his assertions by one of those appeals to 
history, which he [has sometimes said are treason to the 
Church : § as indeed they are, in his sense of the Church, 
and in his sense of treason. It is only justice to the Arch- 
bishop to add,^that he does not stand alone. Bishop 
Ullathorne says, u The Bope always wielded this infalli- 
bility, and all men knew this to be the fact." II "We shall 
presently find some men, whose history the Bishop should 
have been familiar with, and who did not know this to be 
the fact, but very solemnly assured us they knew the 
exact contrary. 

This is not an affair, as Dr. Newman seems to think,, 
of a particular generation of clergy who had been edu- 

* Bishop Doyle, ' Essay on tlie Claims,' p. 38. 
t Letter to the ' Times,' Nov. 7, 1874. 

} Letter to ' New York Herald,' Nov. 10, 1874. Letter to 'Mac- 
millan's Magazine,' Oct. 22. 

§ ' Temporal Mission of the Holy Ghost,' p. 226. ' The Yatican 
Council and its Definitions,' 1870, p. 119. 

|| Bishop Ullathorne, Letter, p. 14. 



THE INFALLIBILITY OF THE POPE. 



41 



cated in Gallican opinions. In all "times, from the reign 
of Elizabeth to that of Victoria, the- lay Roman Catholics 
of England, as a body, have been eminently and unre- 
servedly loyal. But they have been as eminently noted 
for their thorough estrangement from Ultramontane 
opinions; and their clergy, down to the period of the 
Emancipation Act, felt with them ; though a school ad- 
dicted to curialism and Jesuitism, thrust among them by 
the Popes at the commencement of the period, first 
brought upon them grievous sufferings, then succeeded in 
attaching a stigma to their name, and now threatens 
gradually to accomplish a transformation of their opinions, 
with an eventual change in their spirit, of which it is 
difficult to foresee the bounds. Not that the men who 
now hold the ancestral view will, as a rule, exchange it 
for the view of the Yatican ; but that, as in the course of 
nature they depart, Vaticanists will grow up, and take 
their places. 

The first official head of the Anglo-Roman body in 
England was the wise and loyal Archpriest Blackwell. 
He was deposed by the Pope in 1608, " chiefly, it is sup- 
posed, for his advocacy of the oath of allegiance,"* which 
had been devised by King James, in order that he might 
confer peace and security upon loyal Roman Catholics. f 
Bellarmine denounced, as heretical, its denial of the power 
of the Pope to depose the king, and release his subjects 
from their allegiance. Pope Paul V. condemned the oath 
by a brief in October, 1606. The unfortunate members of 
his communion could not believe this brief to be authentic. J 
So a second brief was sent in September, 1607, to confirm 
and enforce the first. Blackwell gallantly advised his 



* Butler, 'Historical Memoirs,' iii. 411. 
t Ibid. i. 303, seq. J Ibid. 317. 



42 



VATICANISM. 



flock to take the oath in defiance of the brief. Priests 
confined in Newgate petitioned the Pope to have com- 
passion on them. Forty-eight doctors of the Sorbonne 
against six, declared that it might be taken with good 
conscience. And taken it was by many ; but taken in 
despite of the tyrannical injunctions of Paul V., unhappily 
confirmed by Urban VIII. and by Innocent X.* 

When it was proposed, in 1648, to banish Roman 
Catholics on account of the deposing power, their divines 
met and renounced the doctrine. This renunciation was 
condemned at Pome as heretical ; but the attitude of 
France on these questions at the time prevented the publi- 
cation of the decree.f 

When the loyal remonstrance of 1661 had been signed 
by certain Bishops and others of Ireland, it was condemned 
at Rome, in July 1662, by the Congregation de propa- 
ganda; and in the same month the Papal Nuncio at 
Brussels, who superintended the concerns of Irish Roman 
Catholics at the time, denounced it as already condemned 
by the constitutions of Paul V. and Innocent X. ; and 
specially censured the ecclesiastics who, by signing it, had 
misled the laity. J 

Well may Butler say, " The claim of the Popes to tem- 
poral power, by Divine right, has been one of the most 
calamitous events in the history of the Church. Its effects 
since the Reformation, on the English and Irish Catholics, 
have been dreadful." § And again : " How often did our 
ancestors experience that ultra-catholicism is one of the 
worst enemies of catholicity !"|| 

* Butler, i. 352. 

t Caron, ' Eemonstrantia Hibernoruni.' Ed. 1731, p. 7. Couip. 
Butler, ' Hist, Memoirs,' ii. 18. 

t Caron, p. 4. Butler, ii. 401, 402. 

§ Butler, i. 192. |] Ibid. ii. 85; also ii. 20. 



THE INFALLIBILITY OF THE POPE. 



43 



The vigour of the mind of Dryden is nowhere more evi- 
dent than in parts of his poems of controversial theology ; 
and they are important, as exhibiting that view of Roman 
Catholic tenets, which was presented at the time for the 
purposes of proselytism. He mentions various opinions 
as to the seat of infallibility, describing that of the Pope's 
infallibility, with others, as held by " some doctors," and 
states what he considers to be the true doctrine of the 
Latin Church, as follows : — 

" I then affirm, that this unfailing guide 
In Pope and general councils must reside, 
Both lawful, both combined : what one decrees, 
By numerous votes, the other ratifies : 
On this undoubted sense the Church relies."* 

When, in 1682, the Gallican Church, by the first of its 
four Articles, rejected the sophistical distinction of direct 
and indirect authority, and absolutely denied the power 
of the Pope in temporals, to this article, says Butler, 
there was hardly a dissentient voice either clerical or lay . 
He adds that this principle is " now adopted by the 
universal Catholic Church." f 

Such was the sad condition of the Anglo-Roman body 
in the seventeenth century. They were ground between 
the demands of the civil power, stern, but substantially 
just, on the one hand, and the cruel and outrageous 
impositions of the Court of Pome on the other. Even 
for the shameful scenes associated with the name and 
time of Titus Oates, that Court is largely responsible : and 
the spirit that governed it in regard to the oath of 
Allegiance is the very same spirit, which gained its latest 
triumphs in the Council of the Yatican. 



* ' The Hind and Panther,' part ii. 
| Butler, i. 358, and ii. 20. 



44 



VATICANISM. 



I now pass to the period, which followed the Revolu- 
tion of 1688, especially with reference to the bold asser- 
tion that before 1870 the Pope's infallibility was a 
doctrine of Divine faith. 

The Revolution, brought about by invasions of the law 
and the constitution, with which the Church of Rome 
was disastrously associated, necessarily partook of a some- 
what vindictive character as towards the Anglo-Roman 
body. Our penal provisions were a mitigated, but also a 
debased, copy of the Papal enactments against heresy. 
It was not until 1757, on the appointment of the Duke of 
Bedford to the Lord-Lieutenancy of Ireland, that the first 
sign of life was given.* Indeed it was only in 1756 that a 
new penal law had been proposed in Ireland. f But, in the 
next year, the Irish Roman Catholic Committee published 
a Declaration which disavowed the deposing and absolving 
power, with other odious opinions. Here it was averred 
that the Pope had " no temporal or civil jurisdiction," 
" directly or indirectly, within this realm." And it was 
also averred that it " is not an article of the Catholic faith, 
neither are we thereby required to believe or profess that 
the Pope is infallible " : in diametrical contradiction to the 
declaration of Archbishop Manning, that persons of his re- 
ligion were bound to this belief before the Council of 1870.J 

It may, indeed, be observed that in declaring they are 
not required to believe the infallibility of the Pope, the 
subscribers to this document do not say anything to show 



t * Butler, iv. 511. Sir H. Parnell, 'History of the Penal Laws.' 

f Madden, ' Historical Notice of the Penal Laws,' p. 8. 

J I cite the terms of this document from ' The Elector's Guide/ 
addressed to the freeholders of the county of York. No. 1, p. 44. 
York, 1826. It is also, I believe, to he found in Parnell's 1 History of 
the Penal Laws,' 1808. 



THE INFALLIBILITY OF THE POPE. 



45 



that they did not for themselves hold the tenet. But a brief 
explanation will show that the distinction in this case is 
little better than futile. As we have seen, the Declaration 
set forth that the Pope had no temporal power in England. 
Now, in the notorious Bull, Unam Sanctam, it had been 
positively declared ex cathedra that both the temporal and 
the spiritual sword were at the command of the Church, 
and that it was the office of the Pope, by a power not 
human but Divine, to judge and correct the secular 
authority. The language of the Declaration of 1757 was 
directly at variance with the language of the Pope, speak- 
ing ex cathedra, and therefore here if anywhere infallible. 
It could, therefore, only have been consistently used by 
persons, who for themselves did not accept the tenet. I 
am aware it will be argued that the infallible part of the 
Bull is only the last sentence. It is well for those who 
so teach that Boniface VIII. is not alive to hear them. 
The last sentence is introduced by the word " Porro," 
furthermore : a strange substitute for " Be it enacted." 
The true force of that sentence seems to be : " Furthermore 
we declare that this subjection to the Roman Pontiff, as here- 
inbefore described, is to be held as necessary for salvation." 
It is not the substance ; but an addition to the substance. 

If, however, anything had been wanting in this Declara- 
tion, it would have been abundantly supplied by the 
Protestation of the Roman Catholics of England in 1788-9. 
In this very important document, which brought about 
the passing of the great English Relief Act of 1791, 
besides a repetition of the assurances generally, which had 
been theretofore conveyed, there are contained statements 
of the greatest significance. 

1. That the subscribers to it a acknowledge no infal- 
libility in the Pope." 



46 



VATICANISM. 



2. That their Church has no power that can directly 
or indirectly injure Protestants, as all she can do is to 
refuse them her sacraments, which they do not want. 

3. That no ecclesiastical power whatever can " directly 
or indirectly affect or interfere with the independence^ 
sovereignty, laws, constitution, or government," of the 
realm. 

This Protestation was, in the strictest sense, a repre- 
sentative and binding document. It was signed by two 
hundred and forty-one priests,* including all the Yicars 
Apostolic : by all the clergy and laity in England of any 
note; and in 1789, at a general meeting of the English 
Catholics in London, it was subscribed by every person 
present, f 

Thus we have on the part of the entire body, of which 
Archbishop Manning is now the head, J a direct, literal, 
and unconditional rejection of the cardinal tenet which he 
tells us has always been believed by his Church, and was an 
article of Divine faith before as well as after 1870. Nor 
was it merely that the Protestation and the Eelief coincided 
in time. The protesters explicitly set forth that the penal 
laws against them were founded on the doctrines imputed 



* Slater's Letters on ' Boman Catholic Tenets,' p. 6. 
t Butler, 'Hist. Memoirs,' ii. 118, 126. 

J Prelates really should remember that they may lead their trustful 
lay followers into strange predicaments. Thus Mr. Towneley (of 
Towneley, I believe), in his letter of Nov. 18 to the ' Times,' dwells, 
I have no doubt with perfect justice, on the loyalty of his ancestors ; 
but, unhappily, goes on to assert that " the Catholic Church has 
always held and taught the infallibility of the Pope in matters of 
faith and morals." No : the Eoman Catholics of England denied it in 
their j Protestation of 1788-9 ; and on the list of the Committee, 
which prepared and promoted that Protestation, I find the name of 
Peregrine Towneley, of Towneley. — Ibid. ii. 304. 



THE INFALLIBILITY OF THE POPE. 



47 



to them, and they asked and obtained the relief on the 
express ground that they renounced and condemned the 
doctrines.* 

Some objection seems to have been taken at Rome to a 
portion (we are not told what) of the terms of the Pro- 
testation. The history connected herewith is rather 
obscurely given in Butler. But the Protestation itself 
was, while the Bill was before Parliament, deposited in 
the British Museum, by order of the Anglo-Roman body : 
" that it may be preserved there as a lasting memorial of 
their political and moral integrity." f Two of the four 
Yicars Apostolic, two clergymen, and one layman, with- 
drew their names from the Protestation on the deposit ; 
all the rest of the signatures remained. 

Canon Flanagan's 6 History of the Church in England ' 
impugns the representative character of the Committee, 
and declares that the Court of Rome approved of pro- 
ceedings taken in opposition to it. J But the material fact 
is the subscription of the Protestation by the clergy and 
laity at large. On this subject he admits that it was 
signed by " the greater part of both clergy and laity ";§ 
and states that an organisation in opposition to the Com- 
mittee, founded in 1794 by one of the Vicars Apostolic, 
died a natural death after " a very few years." |] The 
most significant part of the case, however, is perhaps this : 
that the work of Flanagan, which aims at giving a tinge 
of the new historical colour to the opinions of the Anglo- 
Roman body, was not published until 1857, when things 
had taken an altogether new direction, and when the 
Emancipation controversies had been long at rest. 

* Butler, 'Hist. Memoirs,' ii. 119, 125. f Ibid. ii. 136-8. 
J Flanagan, ii. 398. § Ibid. ii. 394. 

|| Ibid. ii. 407. 



48 VATICANISM. 

The Act of 1791 for England was followed by that of 
1793 for Ireland. The Oath inserted in this Act is 
founded upon the Declaration of 1757, and embodies a 
large portion of it, including the words : — 

" It is not an article of the Catholic Faith, neither am I thereby- 
required to believe or profess, that the Pope is infallible." 

I refer to this oath, not because I attach an especial 
value to that class of security, but because we now come 
to a Synodical Declaration of the Irish Bishops, which 
constitutes perhaps the most salient point of the whole of 
this singular history. 

On the 26th of February, 1810, those Bishops declared 
as follows : — 

" That said Oath, and the promises, declarations, abjurations, and 
protestations therein contained are, notoriously, to the Roman Catholic 
Church at large, become a part of the Roman Catholic religion, as taught 
by us the Bishops, and received and maintained by the Roman Catholic 
Churches in Ireland ; and as such are approved and sanctioned by the other 
Roman Catholic Churches"* 

Finally : it will scarcely be denied that Bishop Baines 

was, to say the least, a very eminent and representative 

member of the Anglo-Koman body. In 1822, he wrote 

as follows : — 

" Bellarmine, and some other Divines, chiefly Italians, have believed 
the Pope infallible, when proposing ex cathedra an article of faith. 
Rut in England or Ireland I do not believe that any Catholic maintains the 
infallibility of the Pope." f 

It will now, I think, have sufficiently appeared to the 
reader who has followed this narration, how mildly, I may 
say how inadequately, I have set forth in my former tract 
the pledges which were given by the authorities of the 
Eoman Catholic Church to the Crown and State of the 



* Slater on * Eoman Catholic Tenets,' pp. 14, 15. 
t Defence against Dr. Moysey, p. 230, 1822. 



THE INFALLIBILITY OF THE POPE. 



49 



United Kingdom, and by means of which principally they 
obtained the remission of the penal laws, and admission 
to full civil equality. We were told in England by the 
Anglo-Roman Bishops, clergy, and laity, that they rejected 
the tenet of the Pope's infallibility. We were told in 
Ireland that they rejected the doctrine of the Pope's tem- 
poral power, whether direct or indirect, although the 
Pope had in the most solemn and formal manner asserted 
his possession of it. We were also told in Ireland that 
Papal infallibility was no part of the Roman Catholic faith, 
and never could be made a part of it : and that the impos- 
sibility of incorporating it in their religion was notorious 
to the Roman Catholic Church at large, and was become 
part of their religion, and this not only in Ireland, but 
throughout the world. These are the declarations, which 
reach in effect from 1661 to 1810; and it is in the light 
of these declarations that the evidence of Dr. Doyle in 
1825, and the declarations of the English and Irish pre- 
lates of the Papal communion shortly afterwards, are 
to be read. Here, then, is an extraordinary fulness and 
clearness of evidence, reaching over nearly two centuries : 
given by and on behalf of millions of men : given in docu- 
ments patent to all the world : perfectly well known to the 
See and Court of Rome, as we know expressly with respect 
to nearly the most important of all these assurances,, 
namely, the actual and direct repudiation of infallibility in 
1788-9. So that either that See and Court had at the 
last-named date, and at the date of the Synod of 1810,,. 
abandoned the dream of enforcing infallibility on the 
Church, or else by wilful silence they were guilty of 
practising upon the British Crown one of the blackest 
frauds recorded in history. 

The difficulties now before us were fully foreseen during 

E 



50 



VATICANISM. 



the sittings of the Council of 1870. In the Address 

prepared by Archbishop Kenrick, of St. Lonis, but not 

delivered, because a stop was put to the debate, I find 

these words : — 

" Quomodo fides sic gubernio Anglicano data conciliari possit cum 
definitione papalis infallibilitatis . . . ipsi viderint qui ex Episcopis 
Hiberniensibus, sicut ego ipse, illud juramentum prgestiterint."* 

" In what way the pledge thus given to the English 
Government can be reconciled with the definition of Papal 
infallibility let those of the Irish Bishops consider, who, 
like myself, have taken the oath in question." 

The oath was, I presume, that of 1793. However, in 
Friedberg's ' Sammlung der Actenstiicke zum Concil,' 
p. 151 (Tubingen, 1872), I find it stated, I hope untruly, 
that the ' Civilta Cattolica,' the prime favourite of Vati- 
canism, in Series viii. vol. i. p. 730, announced, among 
those who had submitted to the Definition, the name of 
Archbishop Kenrick. 

Let it not, however, be for a moment supposed that I 
mean to charge upon those who gave the assurances of 
1661, of 1757, of 1783, of 1793, of 1810, of 1825-6, the 
guilt of falsehood. I have not a doubt that what they 
said, they one and all believed. It is for Archbishop 
Manning and his confederates, not for me, to explain how 
these things have come about; or it is for Archbishop 
MacHale, who joined as a Bishop in the assurances of 
1826, and who then stood in the shadow and recent recol- 
lection of the Synod of 1810, but who now is understood 
to have become a party, by promulgation, to the Decree 
of the Pope's infallibility. There are but two alterna- 
tives to choose between : on the one side, that which I 
reject, the hypothesis of sheer perjury and falsehood ; 



* Friedrich, ' Doc. ad Illust. Cone. Vat.,' i. 219. 



THE INFALLIBILITY OF THE POPE. 



51 



on the other, that policy of " violence and change in; 
faith " which I charged, and stirred so much wrath by\ 
charging, in my former tract. I believed, and I still be- 
lieve it to be the true, as well as the milder, explanation. 
It is for those who reject it to explain their preference 
for the other solution of this most curious problem of 
history.* 

And now what shall we say to that colouring power of 
imagination with which Dr. Newmanf tints the wide 
landscape of these most intractable facts, when he says it 
is a pity the Bishops could not have anticipated the like- 
lihood that in 1870 the Council of the Yatican would 
attach to the Christian creed the Article of the Pope's 
infallibility ? A pity it may be ; but it surely is not a 
wonder : because they told us, as a fact notorious to 
themselves and to the whole Roinan Catholic world, that 
the passing of such a decree was impossible-! Let us 
reserve our faculty of wondering for the letter of an 
Anglo-Roman, or if he prefers it, Romano-Anglinn 
Bishop, who in a published circular presumes to term 
" scandalous " the letter of an English gentleman, because 
in that letter he had declared he still held the belief 
which, in 1788-9, the whole body of the Roman Catholics 
of England assured Mr. Pitt that they held ;§ and let us 
learn which of the resources of theological skill will avail 
to bring together these innovations and the semper eadem 
of which I am, I fear, but writing the lamentable epitaph. 

" Non bene conveniunt, nec in una, sede morantur." 



* See Appendices D and E. 

f Dr. Newman, p. 17. J See Appendix D. 

§ Letter of Mr. Petre to the 'Times ' of Nov. 15, 1874; of Bishop 
Vanghan, Jan. 2, 1875. [ Ov. Metamorph. 

E 2 



52 



VATICANISM. 



This question has been raised by me primarily as a 
British question ; and I hope that, so far as this country 
is concerned, I have now done something to throw light 
upon the question whether Papal infallibility was or was; 
not matter of Divine Faith before 1870 ; and conse- 
quently on the question whether the Vatican Decrees have- 
" in no jot or tittle " altered the conditions of civil 
allegiance in connection with this infallibility.* 

The declaration of the Irish prelates in 1810 was a full 
assurance to us that what they asserted for their country 
was also asserted for the whole Eomish world. 

But as evidence has been produced which goes directly 
into antiquity, and arguments have been made to show 
how innocuous is the new-fangled form of religion, I 
proceed to deal with such evidence and argument, in 
regard to my twofold contention against the Decrees — 

1. In respect to infallibility. 

2. In respect to obedience. 



* For a practical indication of the effect produced by the Roman 
Catholic disclaimers, now denounced as "scandalous," see Appendix E r . 



THE INFALLIBILITY OF THE POPE. 



53 



IV. THE VATICAN COUNCIL AND THE INFALLIBILITY 
OF THE POPE, CONTINUED. 

Breach with History, No. 2. 

In a single instance, I have to express my regret for a 
statement made with culpable inadvertence. It is in 
p. 28, where I have stated that the Popes had kept up their 
claim to dogmatic infallibility with comparatively little 
intermission " for well-nigh one thousand years." I cannot 
even account for so loose an assertion, except by the fact 
that the point lay out of the main line of my argument, 
and thus the slip of the pen once made escaped correction. 
Of the claim to a supremacy virtually absolute, which I 
combined with the other claim, the statement is true ; for 
this may be carried back, perhaps, to the ninth century 
and the appearance of the false decretals. That was the 
point, which entered so largely into the great conflicts 
of the Middle Ages. It is the point which I have 
treated as the more momentous ; and the importance of 
the tenet of infallibility in faith and morals seems to me 
to arise chiefly from its aptitude for combination with the 
other. As matter of fact, the stability, and great authority, 
of the Roman Church in controversies of faith were ac- 
knowledged generally from an early period. But the 
heresy of Honorius, to say nothing of other Popes, became, 
from his condemnation by a General Council and by a long 
series of Popes as well as by other Councils, a matter so 
notorious, that it could not fade from the view even of 
the darkest age ; and the possibility of an heretical Pope 
grew to be an idea perfectly familiar to the general mind 
of Christendom. Hence in the Bull, Cum ex Apostolatus 



54 



VATICANISM. 



Officio, Paul IV. declares (1559), that if a heretic is 
chosen as Pope, all his acts shall be void ah initio. All 
Christians are absolved from their obedience to him, and 
enjoined to have recourse to the temporal power.* So 
likewise, in the Decretum of Gratian itself it is provided, 
that the Pope can only be brought to trial in case he is 
found to deviate from the faith.f 

It is an opinion held by great authorities, that no 
pontiff before Leo X. attempted to set up the infallibility 
of Popes as a dogma. Of the citations in its favour 
which are arrayed by Archbishop Manning in his Privi- 
legium Petri^ I do not perceive any earlier than the thir- 
teenth century, which appear so much as to bear upon the 
question. There is no Conciliary declaration, as I need 
scarcely add, of the doctrine. This being so, the point 
is not of primary importance. The claim is one thing, 
its adoption by the Church, and the interlacing of it with 
a like adoption of the claim to obedience, are another. 
I do not deny to the opinion of Papal infallibility an 
active, though a chequered and intermittent, life ex- 
ceeding six centuries. 

Since, then, I admit that for so long a time the in- 
fluences now triumphant in the Roman Church have 
been directed towards the end they have at last attained, 
and seeing that my statement as to the liberty which 
prevailed before 1870 has been impugned, I am bound to 
offer some proof of that statement. I will proceed, in 
this instance as in others, by showing that my allegation 



* Sclmlte, ' Power of the Popes,' iv. 30. 

| " Hujus culpas istic redarguere prassumit mortalium nullus, quia 
cunctos ipse judicatures a nemine est judicandus, nisi dajjrehendatur a 
fide devius." — Deer. i. Dist. xl. c. vi. 

J 'Petri Privilegiuin,' ii. 70-91. 



THE INFALLIBILITY OF THE POPE. 



55 



is much, within the truth : that not only had the Latin 
Church forborne to adopt the tenet of Papal infallibility, 
but that she was rather bound by consistency with her 
own principles, as recorded in history, to repel and re- 
pudiate that tenet. I refer to the events of the great 
epoch marked by the Council of Constance. And the 
proof of the state of facts with regard to that epoch will 
also be proof of my more general allegation that the 
Church of Rome does not keep good faith with history, as 
it is handed down to her, and marked out for her, by her 
own annals. I avoided this discussion in the former tract, 
because it is necessarily tinctured with theology ; but the 
denial is a challenge, which I cannot refuse to take up. 

It is alleged that certain of my assertions may be left 
to confute one another. I will show that they are per- 
fectly consistent with one another. 

The first of them charged on Vaticanism that it had 
disinterred and brought into action the extravagant 
claims of Papal authority, which were advanced by Popes 
at the climax of their power, but which never entered 
into the faith even of the Latin Church. 

The second, that it had added two if not three new 
articles to the Christian Creed ; the two articles of the 
Immaculate Conception, and of Papal Infallibility ; with 
what is at least a new law of Christian obligation, the 
absolute duty of all Christians and all Councils to obey 
the Pope in his decrees and commands, even where 
fallible, over the whole domain of faith, morals, and the 
government and discipline of the Church. This law is 
now for the first time, I believe, laid down by the joint 
and infallible authority of Pope and council. Dr. Newman* 



* Dr. Newman, pp. 45, 53. 



56 



VATICANISM. 



wonders that I should call the law absolute. I call it abso- 
lute, because it is without exception, and without limitation. 

To revive obsolete claims to authority, and to innovate in 
matter of belief, are things perfectly compatible : we have 
seen them disastrously combined. In such innovation is 
involved, as I will now show, a daring breach with history. 

While one portion of the Eoman theologians have held 
the infallibility of the Pope, many others have taught that 
an Ecumenical Council together with a Pope constitutes 
per se an infallible authority in faith and morals. I 
believe it to be also true that it was, down to that 
disastrous date, compatible with Eoman orthodoxy to hold 
that not even a Pope and a Council united could give the 
final seal of certainty to a definition, and that for this 
end there was further necessary the sanction, by accept- 
ance, of the Church diffused. This last opinion, however, 
seems to have gone quite out of fashion ; and I now 
address myself to the position in argument of those who 
hold that in the decree of a Council, approved by the 
Pope, the character of infallibility resides. 

Both the Council of Constance and the Council of the 
Vatican were in the Eoman sense (Ecumenical : and it is 
this class of councils alone that is meant, where in- 
fallibility is treated of. I shall endeavour to be brief, 
and to use the simplest language. 

The Council of the Yatican decreed (chap, iii.) that the 
Pope had from Christ immediate power over the uni- 
versal Church (par. ii.). 

That all were bound to obey him, of whatever rite and 
dignity, collectively as well as individually (cujuscunque 
ritus et dignitatis . . . tarn seorsum singuli, quam simul 
omnes. Ibid.) 

That this duty of obedience extended to all matters of 



I 



THE INFALLIBILITY OF THE POPE. [ 57 

faith, of morals, and of the discipline and government of 
the Church (ibid., and par. iv.). 

That in all ecclesiastical causes he is judge, [without 
appeal, or possibility of reversal (par. iv.). 

That the definitions of the Pope in faith and morals, 
delivered ex cathedra, are irreformable, ex sese, non autem 
ex consensu Ecclesice, and are invested with the infallibility 
granted by Christ in the said subject matter to the Church 
(ch. iv.). 

Now let us turn to the Council of Constance. 

This Council, supported by the following Council of Basle 
before its translation to Ferrara, had decreed in explicit 
terms that it had from Christ immediate power over the 
universal Church, of which it was the representative. 

That all were bound to obey it, of whatever state and 
dignity, even if Papal, in all matters pertaining to faith, 
or to the extirpation of the subsisting schism, or to the 
reformation of the Church in its head and its members.* 

In conformity herewith, the Council of Constance cited, 
as being itself a superior authority, three Popes to its bar. 
Gregory XII. anticipated his sentence by resignation. 
Benedict XIII. was deposed, as was John XXIII., for 
divers crimes and offences, but not for heresy. Having 
thus made void the Papal Chair, the Council made the 
provisions, under which Pope Martin V. was elected. 

It is not my object to attempt a general appreciation of 
the Council of Constance. There is much against it to be 
said from many points of view, if there be more for it. 
But I point out that, for the matter now in hand, the 
questions of fact are clear, and that its decrees are in flat 
and diametrical contradiction to those of the Vatican . 



* Labbe, ' Concilia,' xii. 22, ed. Paris, 1672. 



58 



VATICANISM. 



This of itself would not constitute any difficulty for 
Eoman theology, and would give no proof of its breach 
with history. It is admitted on all or nearly all hands 
that a Council, however great its authority may be, is not 
of itself infallible. What reallv involves a fatal breach 
with history is, when a body, which professes to appeal to 
it, having proclaimed a certain organ to be infallible, then 
proceeds to ascribe to it to-day an utterance contradictory 
to its utterance of yesterday ; and, thus depriving it not 
only of all certainty, but of all confidence, lays its honour 
prostrate in the dust. This can only be brought home to 
the Roman Church, if two of her Councils, contradicting 
one another in the subject matter of faith or morals, have 
each respectively been confirmed by the Pope, and have 
thus obtained, in Roman eyes, the stamp of infallibility. 
Now this is what I charge in the present instance. 

It is not disputed, but loudly asseverated, by Vaticanists, 
that the Council of the Yatican has been approved and 
confirmed by the Pope. 

But an allegation has been set up that the Council of 
Constance did not receive that confirmation in respect to 
the Decree of the Fifth Session which asserted its power, 
given by Christ, over the Pope. Bishop Ullathorne says : — 

" Although the mode of proceeding in that Council was really 
informal, inasmuch as its members voted by nations, a portion of its 
doctrinal decrees obtained force through the dogmatic Constitution of 
Martin V."* 

Here it is plainly implied that the Decree of the Fifth 
Session was not confirmed. And I have read in some 
Ultramontane production of the last three months an 
exulting observation, that the Decrees of the Fourth and 
Fifth Sessions were not confirmed by the Pope, and that 



* ' Expostulation Unravelled,' p. 42. 



THE INFALLIBILITY OF THE POPE. 



59 



thus, I presume like the smitten fig-tree, they have 
remained a dead letter. Let us examine this allegation ; 
but not that other statement of Archbishop Manning that 
the proceeding was null from the nullity of the assembly, 
the irregularity of the voting, and the heterodoxy of the 
matter.* The Pope's confirmation covers and disposes of 
all these arbitrary pleas. Whether it was given or not, is 
to be tried by the evidence of authoritative documents. 

In the record of the Council of Constance we are told 
that, in its Forty-fifth Session, the Pope declared not that 
he confirmed a part of its doctrinal decrees, but " that he 
would hold and inviolably observe, and never counteract 
in any manner, each and all of the things which the 
Council had in full assembly determined, concluded, and 
decreed in matters of faith (in materiis fidei)''' ' f And he 
approves and ratifies accordingly. 

Embracing all the decrees described in its scope, this 
declaration is in tone as much an adhesion, as a confirm- 
ation by independent or superior authority. But let that 
pass. Evidently it gives all that the' Pope had in his 
power to give. 

The only remaining question is, whether the Decree of 
the Fifth Session was, or was not, a decree of faith ? 

Now upon this question there are at least two inde- 
pendent lines of argument, each of which respectively 
and separately, is fatal to the Ultramontane contention : 
this contention being that, for want of the confirmation of 
Pope Martin V., that Decree fell to the ground. 

First; Pope Martin Y. derived his whole power to 



* ' Petri Privilegium,' ii. 95. 

f Labbe, ' Concilia,' xii. 258. See Appendix F for the most impor- 
tant passages. 



60 



VATICANISM. 



confirm from his election to the Papal Chair by the 
Council. And the Council was competent to elect, 
because the See was vacant. And the See was vacant, 
because of the depositions of two rival Popes, and the 
resignation of the third ; for if the See was truly vacant 
before, there had been no Pope since the schism in 1378, 
which is not supposed by either side. But the power of 
the Council to vacate the See was in virtue of the principle 
asserted by the Decree of the Fifth Session. We arrive 
then at the following dilemma. Either that Decree had 
full validity by the confirmation of the Pope, or Martin 
the Fifth was not a Pope ; the Cardinals made or con- 
firmed by him were not Cardinals, and could not elect 
validly his successor, Eugenius IV. ; so that the Papal 
succession has failed since an early date in the fifteenth 
century, or more than four hundred and fifty years ago. 

Therefore the Decree of the Fifth Session must, upon 
Roman principles, have been included in the materice jidei 
determined by the Council, and, accordingly, in the con- 
firmation by Pope Martin Y. 

But again. It has been held by some Roman writers 
that Pope Martin Y. only confirmed the Decrees touching 
Faith ; that the Decree of the Fifth Session did not touch 
Faith, but only Church-government, and that accordingly 
it remained unconfirmed. 

Now in the Apostles' Creed, and in the Nicene Creed, 
we all express belief in the Holy Catholic Church. Its 
institution and existence are therefore strictly matter of 
faith. How can it be reasonably contended, that the 
organised body is an article of faith, but that the seat of 
its vital, sovereign power, by and from which it becomes 
operative for belief and conduct, belongs to the inferior 
region of the ever mutable discipline of the Church ? 



THE INFALLIBILITY OF THE POPE. 



61 



But this is argument only ; and we have a more sure 
criterion at command, which will convict Yaticanism for 
the present purpose out of its own mouth. Yaticanism has 
effectually settled this question as against itself. For it has 
declared that the Papal Infallibility is a dogma of Faith 
(divinities revelatum dogma, ' Const.' ch. iv.). But if by 
this definition, the Infallibility of the Pope in definitions 
of faith belongs to the province of materice jidei and of 
ea quce pertinent adjidem, the negative of the proposition 
thus affirmed, being in the same subject-matter, belongs 
to the same province. It therefore seems to follow, by a 
demonstration perfectly rigorous, — 

1. That Pope Martin Y. confirmed (or adopted) a 
Decree, which declares the judgments and proceedings of 
the Pope, in matters of faith, without exception, to be 
reformable, and therefore fallible. 

2. That Pope Pius IX. confirmed (and proposed) a 
Decree, which declares certain judgments of the Pope, in 
matters of faith and morals, to be infallible ; and these,, 
with his other judgments in faith, morals, and the dis- 
cipline and government of the Church, to be irreformable. 

3. That the new oracle contradicts the old, and again the 
Eoman Church has broken with history in contradicting 
itself. 

4. That no oracle, which contradicts itself, is an 
infallible oracle. 

5. That a so-called (Ecumenical Council of the Roman 
Church, confirmed or non-confirmed by the Pope, has, upon 
its own showing, no valid claim to infallible authority. 

The gigantic forgeries of the false Decretals, the 
general contempt of Yaticanism for history, are subjects 
far too wide for me to touch. But for the present I 
leave my assertion in this matter to stand upon — 



62 



VATICANISM. 



1. The case of the Koman Catholics of the United 
Kingdom before 1829. 

2. The Decrees of the Council of Constance, compared 
with the Decrees of the Council of the Vatican. 

When these assertions are disposed of, it will be time 
enough to place others in the rank. I will now say a 
word on the cognate subject of Gallicanism, which has also 
been brought upon the tapis. 

It would be unreasonable to expect from Archbishop 
Manning greater accuracy in his account of a foreign 
Church, than he has exhibited with regard to the history 
of the communion over which he energetically presides. 

As the most famous and distinct of its manifestations 
was that exhibited in the Four Articles of 1682, it has 
pleased the Archbishop to imagine, and imagining to 
state, that in. that year G-allicanism took its rise. Even 
with the help of this airy supposition, he has to admit 
that in the Church where all is unity, certainty, and 
authority, a doctrine contrary to Divine faith, yet pro- 
claimed by the Church of France, was, for want of a 
General Council, tolerated for one hundred and eighty- 
eight years. Indeed, he alleges* the errors of the 
Council of Constance, four hundred and sixty years ago, 
as a reason for the Council of the Vatican. 

" Nor were Catholics free to deny his infallibility before 
1870. The denial of his infallibility had indeed never 
been condemned by a definition, because since the rise of 
Gallicanism in 1682 no (Ecumenical Council had ever 
been convoked." f 

I will not stop to inquire why, if the Pope has all this 



* ' Petri Privilegmm,' ii. 40. 

t Letter to ' Macmillan's Magazine,' Oct. 22, 1874. 



THE INFALLIBILITY OF THE POPE. 



63 



time been infallible, a Council was necessary for the 
issuing of a definition ; since we are now on matters of 
history, and the real difficulty would be to know where 
to dip into the prior history of France without finding 
matter in utter contradiction to the Archbishop's alle- 
gation. An Anglo-Roman writer has told us that 
in the year 1612 [query 1614?] the assembly of the 
Gallican Church declared that the power of the Popes 
related to spiritual matters and eternal life, not to civil 
concerns and temporal possessions.* In the year 1591, 
at Mantes and Chartres, the prelates of France in their 
assembly refused the order of the Pope to quit the king, 
and on the 21st of September repudiated his Bulls, as 
being null in substance and in form.f It has always been 
understood that the French Church played a great part in 
the Council of Constance : is this also to be read back- 
wards, or effaced from the records ? Or, to go a little 
further back, the Council of Paris in 1393 withdrew its 
obedience altogether from Benedict XIII., without trans- 
ferring it to his rival at Rome : restored it upon con- 
ditions in 1403 ; again withdrew it, because the conditions 
had not been fulfilled, in 1406 : and so remained until the 
Council of Constance and the election of Martin V.J 
And what are we to say to Fleury ? who writes : 

' Le concile de Constance etablit la maxime de tout temps enseignee 
en France, que tout Pape est soumis au jugement de tout concile 
universel en ce qui concerne la foi." § 



* Cited in Slater's Letters, p. 23, from Hook's ' Principia,' iii. 577. 

f Continuator of Fleury, 'Hist. Eccl.,' xxxvi. 337 (Book 169, ch. 84). 

J Du Chastenet, ' Nouvelle Histoire du Concile de Constance ' (pre- 
face); and 'Preuves,' pp. 79, 84, sea., 95, 479 (Paris, 1718). 

§ Fleury, ' Nouv. Opusc.,' p. 44, cited in Demaistre, 'Du Pape,' p. 82. 
See also Fleury, ' Hist. Eccl.' (Book 102, ch. 188). 



64 



VATICANISM. 



One of the four articles of 1682 simply reaffirms the 
decree of Constance : and as Archbishop Manning has 
been the first, so he will probably be the last person to 
assert, that Gallicanism took its rise in 1682. 

This is not the place to show how largely, if less dis- 
tinctly, the spirit of what are called the Gallican liberties 
entered into the ideas and institutions of England, Ger- 
many, and even Spain. Neither will I dwell on the 
manner in which the decrees of Constance ruled for a 
time ^not only the minds of a school or party, but the 
policy of the Western Church at large, were confirmed 
and repeatedly renewed by the succeeding Council of 
Basle, and proved their efficacy and sway by the remark- 
able submission of Eugenius IV. to that Council. But I 
will cite the single sentence in which Mr. Hallam, writing, 
alas, nearly sixty years back, has summed up the case of 
the decrees of Constance. 

" These decrees are the great pillars of that moderate theory with 
respect to the Papal authority, which distinguished the Gallican 
Church, and is embraced, I presume, by almost all laymen, and the 
major part of ecclesiastics, on this side the Alps." * 



* 1 Hist, of the Middle Ages,' chap. vii. part 2. 



OBEDIENCE TO THE POPE. 



65 



V. THE VATICAN COUNCIL AND OBEDIENCE TO THE 

POPE. 

Archbishop Manning has boldly grappled with my 
proposition that the Third Chapter of the Yatican Decrees 
had forged new chains for the Christian people, in regard 
to obedience, by giving its authority to what was pre- 
viously a claim of the Popes only, and so making it a* 
claim of the Church. He is astonished at the statement: 
and he offers* what he thinks a sufficient confutation of 
it, in six citations. 

The four last begin with Innocent III., and end with the 
Council of Trent. Two, from Innocent III. and Sixtus IV., 
simply claim the regimen, or government of the Church, 
which no one denies them. The Council of Florence 
speaks of plena potestas, and the Council of Trent of 
suprema potestas, as belonging to the Pope. Neither of 
these assertions touches the point. Full power, and supreme 
power, in the government of a body, may still be limited 
by law. No other power can be above them. But it does 
not follow that they can command from all persons an 
unconditional obedience, unless themselves empowered by 
law so to do. We are familiar, under the British monarchy, 
both with the term supreme, and with its limitation. 

The Archbishop, however, quotes a Canon or Chapter 
of a Roman Council in 863, which anathematises all who 
despise the Pope's orders with much breadth and amplitude 
of phrase. If taken without the context, it fully covers the- 
ground taken by the Yatican Council. It anathematises; 

* Archbishop Manning, pp. 12, 13. 



66 



VATICANISM. 



all who contemn the decrees of the Roman See in faitl^. 
discipline, or correction of manners, or for the remedy or 
prevention of mischief. Considering that the four previous 
Canons of this Council, and the whole proceedings, relate 
entirely to the case of the Divorce of Lothair, it might, 
perhaps, be argued that the whole constitute only a 
privilegium, or law for the individual case, and that the 
anathema of the Fifth Canon must be limited to those- 
who set at nought the Pope's proceedings in that case. 
But the point is of small consequence to my argument. 

But then the Roman Council is local ; and adds no veiry 
potent reinforcement to the sole authority of the Pope. 
The question then remains how to secure for this local 
and Papal injunction the sanction of the Universal Church, 
in the Roman sense of the word. Archbishop Manning, 
perfectly sensible of what is required of him, writes that 
" this Canon was recognised in the Eighth General 
Council, held at Constantinople in 869." He is then 
more than contented with this array of proofs; and, con- 
fining himself, as I am bound to say he does, in all 
personal matters throughout his work, to the mildest 
language consistent with the full expression of his ideas, 
he observes that I am manifestly out of my depth.* 

I know not the exact theological value of the term 
" recognised"; but I conceive it to mean virtual adoption. 
Such an adoption of such a claim by a General Council, 
appeared to me a fact of the utmost significance. I referred 
to many of the historians of the Church : but I found 
no notice of it in those whom I consulted, including 
Baronius. From these unproductive references I went 
onwards to the original documents. 



* Archbishop Manning, ' Vatican Decrees,' pp, 12, 13. 



OBEDIENCE TO THE POPE. 



67 



The Eighth General Council, so-called, comprised only 
those Bishops of the East who adhered to, and were 
supported by, the See of Borne and the Patriarch Ignatius, 
in the great conflict of the ninth century. It would not, 
therefore, have been surprising if its canons had given 
some at least equivocal sanction to the high Papal claims. 
But, on the contrary, they may be read with the greatest 
interest as showing, at the time immediately bordering on 
the publication of the false Decretals, how little way those 
claims had made in the general body of the Church. The 
system which they describe is the Patriarchal, not the 
Papal system : the fivefold distribution of the Christian 
Church under the five great Sees of the Elder and the 
New Rome, Alexandria, Antioch, and Jerusalem. Of 
these the Pope of Rome is the first, but as primus inter 
pares (Canons XYIL, XXI., Lat.).* The causes of clergy 
on appeal are to be finally decided by the Patriarch in 
each Patriarchate (Canon XXVI., Lat.) :f and it is declared 
that any General Council has authority to deal, but should 
deal respectfully, with controversies of or touchiDg the 
Roman Church itself (Canon XXI. Lat., XIII. Gr.)J 
This is one of the Councils which solemnly anathematises 
Pope Honorius as a heretic. 

The reference made by Archbishop Manning is, as he 
has had the goodness to inform me, to the Second Canon.§ 
The material words are these : — 

" Begarding the most blessed Pope Nicholas as an organ of the Holy 
Spirit, and likewise his most holy snccessor Adrian, we accordingly 



* Labbe (ed. Paris, 1671), vol. x. pp. 1106, 1140. 

t Ibid. 1143. 

% Ibid. 1140, 1375. 

§ Ibid. p. 1127 Lat., p. 1367 Gr.; where the reader should be on 
his guard against the Latin version, and look to the Greek original. 

F 2 



68 



VATICANISM. 



define and enact that all which they have set out and promulgated 
synodically, from time to time, as well for the defence and well-being 
of the Church of Constantinople, and of its Chief Priest and most 
holy Patriarch Ignatius, as likewise for the expulsion and condemna- 
tion of Photius, neophyte and intruder, be always observed and kept 
alike entire and untouched, under (or according to) the heads set forth 
(cum expositis capitulis)" * 

There is not in the Canon anything relating to the 
Popes generally, but only to two particular Popes ; nor 
any reference to what they did personally, but only to 
what they did synodically ; nor to what they did synodi- 
cally in all matters, but only in the controversy with 
Photius and the Eastern Bishops adhering to him. There 
is not one word relating to the Canon of 863, or to the 
Council which passed it : which was a Council having 
nothing to do with the Photian controversy, but called 
for the purpose of supporting Pope Nicholas I. in what is- 
commonly deemed his righteous policy with respect to the 
important case of the Divorce of Lothair.f 

So that the demonstration of the Archbishop falls wholly 
to the ground : and down to this time my statement 
remains entire and unhurt. The matter contained in it 
will remain very important until the Council or the Pope 
shall amend its decree so as to bring it into conformity 
with the views of Dr. Newman, and provide a relief to 
the private conscience by opening in the great gate of 
Obedience a little wicket-door of exceptions for those who 
are minded to disobey. [± 

Had the Decrees of 1870 been in force in the sixte^h 
and seventeenth centuries, Roman Catholic peers dvaid 
not have done what, until the reign of Charles II., they 
did ; could not have made their way to the House of Lords 

* See the original in Appendix G. 
1 t Labbe, x. 766 sqq. 



OBEDIENCE TO THE POPE. 



69 



by taking the oath of allegiance, despite the Pope's 
command. But that is not all. The Pope ex cathedra 
had bidden the Roman Catholics of England in the 
eighteenth century, and in the sixteenth, and from the 
fourteenth, to believe in the Deposing power as an article 
of faith. But they rejected it : and no unquestioned law 
of their Church forbade them to reject it. [ Are they not 
forbidden now ? The Pope in the sixteenth century bade 
the Roman Catholics of England assist the invasion of 
the Spanish Armada. They disobeyed him. The highest 
law of their Church left them free to disobey. Are 
they as free now ? That they will assert this freedom for 
themselves I do not question, nay, I sanguinely believe. 
From every standing-point, except that of Vaticanism, 
their title to it is perfect. With Vaticanism to supply 
their premiss, how are they to conclude ? Dr. Newman 
says there are exceptions to this precept of obedience. But 
this is just what the Council has not said. The Church 
•by the Council imposes Aye. The private conscience 
reserves to itself the title to say No. I must confess that 
in this apology there is to me a strong, undeniable, smack 
of Protestantism. To reconcile Dr. Newman's conclusion 
with the premisses of the Vatican will surely require all, 
if not more than all, " the vigilance, acuteness, and. 
subtlety of the Schola Tlieologorum in its acutest member/'* 
The days of such proceedings, it is stated, are gone by : 
and I believe that, in regard to our country, they have 
passed away beyond recall. But that is not the present 
question. The present question is whether the right to 
perform such acts has been effectually disavowed. With 
this question I now proceed to deal. 



* Dr. Newman, p. 121. 



70 



VATICANISM. 



VI. REVIVED CLAIMS OF THE PAPxiL CHAIR. 

1. The Deposing Power. 

2. The Use of Force. 

It will perhaps have been observed by others, as it has 
been by me, that from the charges against my account of 
the Syllabus are notably absent two of its most important 
and instructive heads. I accuse the Syllabus of teaching 
the right of the Church to use force, and of maintaining 
the Deposing power. 

When my tract was published, I had little idea of the 
extent to which, and (as to some of them) the hardihood 
with which, those who should have confuted my charges 
would themselves supply evidence to sustain them. 

Bishop Clifford, indeed, sustains the deposing power 
on the ground that it was accorded to the Pope by the 
nations. It was simply a case like that of the Geneva 
Arbitrators.* Dr. Newman f defends it, but only upon 
conditions. The circumstances must be rare and critical. 
The proceeding must be judicial. It must appeal to the 
moral law. Lastly, there must be an united consent of 
various nations. In fine, Dr. Newman accepts the depos- 
ing power only under the conditions which, as he thinks, 
the Pope himself lays down. 

These allegations quiet my fears; but they strain my 
faith; and, purporting to be historical, they shock my 
judgment. For they are, to speak plainly, without foun- 
dation. The Arbitrators at Geneva settled a dispute, 



* ' Pastoral Letter,' p. 12. 
| Dr. Newman, pp. 36, 37. 



REVIVED CLAIMS OF THE PAPAL CHAIR. 71 



which, as they recited in formal terms, the two parties 
to it had empowered and invited them to settle. The 
point of consent is the only weighty one among the four 
conditions of Dr. Newman, and is the sole point raised by 
Bishop Clifford. Did then Paul III., as arbitrator in the 
case of Henry VIII., pursue a like procedure ? The first 
words of his Bull are, " The condemnation and excom- 
munication of Henry VIII., King of England :" not an 
auspicious beginning. There is nothing at all about 
arbitration, or consent of any body, but a solemn and 
fierce recital of power received from God, not from the 
nations, or from one nation, or from any fraction of a 
nation ; power a over the nations and over the kingdoms, 
to pluck up and to destroy, to build up and to plant, as 
chief over all kings of the whole earth, and all peoples 
possessing rule," Exactly similar is the "arbitration" of 
Pius V. between himself and Elizabeth, to the " arbitra- 
tion " of Paul III. between himself and Henry VIII. 

Archbishop Manning, indeed,* has thrown in a state- 
ment the utility of which it is hard to understand, that 
Queen Elizabeth " was baptized a Catholic." She was 
baptized after Appeals to Rome had been abolished, and 
two years after the Clergy had owned in the King that 
title of Headship, which Mary abolished, and which never 
has been revived. But Archbishop Manning knows quite 
well that the Papal claims of right extend to all baptized 
persons whatever, and Queen Victoria could have no exemp- 
tion unless it could be shown that she was unbaptized. 

The doctrine of the consent of nations is a pure imagi- 



* Archbishop Manning, p. 89. See the Anathemas of the Council 
of Trent against those who deny that heretics, as being baptized 
persons, are bound to obedience to the Clmrch. I hope the Arch- 
bishop has not incautiously incurred them. 



72 



VATICANISM. 



nation. The general truth of the matter is, that the Popes 
of the middle ages, like some other persons and profes- 
sions, throve upon the discords of their neighbours. Other 
powers were only somewhere : the Pope, in the West, was 
everywhere. Of the two parties to a quarrel, it was worth 
the while of each to bid for the assistance of the Pope 
against his enemy ; and he that bid the highest, not 
merely in dry acknowledgment of the Papal prerogatives, 
but also commonly in the solid tribute of Peter's pence, 
or patronages, or other tangible advantages, most com- 
monly got the support of the Pope. This is a brief and 
rude outline ; but it is history, and the other is fiction. 

But does Dr. Newman stand better at this point ? He 
only grants the deposing power in the shape in which the 
Pope asks it ; and he says the Pope only asks it on the 
conditions of which one is " an united consent of various 
nations." * In the Speech of the Pope, however, which 
he cites, there is nothing corresponding to this account. 
The Pope says distinctly, " of this right the Fountain is 
(not the Infallibility, but) the Pontifical Authority." The 
people of the middle ages — what did they do ? made him 
an arbitrator or judge ? No : but recognised in him that 
which — what ? he was ? no : but — " he IS ; the Supreme 
Judge of Christendom." The right was not created, but 
" assisted, as was DUE to it, by the public law and common 
consent of the nations." If this is not enough, I will 
complete the demonstration. An early report of the 
Speech f from the Roman newspapers winds up the state- 
ment by describing the Deposing Power as — 

" A right which the Popes, invited by the call of the nations, had to 
exercise, when the general good demanded it." 



* Dr. Newman, p. 37. 

t ' Tablet,' Nov. 21, 1874, Letter of C. S. D. 



KEV1VED CLAIMS OF THE PAPAL CHAIK. 



73 



But in the authorised and final report * given in the 
Collection of the Speeches of Pius IX. , this passage is 
corrected, and runs thus : — 

" A right which the Popes exercised in virtue of their authority when 
the general good demanded it." f 

Thus Bishop Clifford and Dr. Newman are entirely at 
issue with the Pope respecting the deposing power. Will 
they not have to reconsider what they are to say, and 
what they are to believe ? That power, it must be borne 
in mind, appears to have one of the firmest possible Pon- 
tifical foundations, in the Bull Unam Sanctam, which is 
admitted on all hands to be a declaration ex cathedra. 

But it is not to the more moderate views of the Bishop 
and Dr. Newman that we are to resort for information on 
the ruling fashions of Eoman doctrine. Among the really 
orthodox defenders of Yaticanism, who have supplied the 
large majority of Eeproofs and Replies, I do not recollect 
to have found one single disavowal of the deposing power. 
Perhaps the nearest approach to it from any writer of this 
school is supplied by Monsignor Capel, who remarks that 
the Pope's office of arbiter is at an end, or " at least in 
abeyance." % There are, indeed, enough of disavowals 
wholly valueless. For example, disavowals of the uni- 
versal monarchy ; by which it appears to be meant that the 
Popes never claimed, in temporals, such a monarchical 
power as is now accorded to them in spirituals, namely a 



* ' Discorsi di Pio IX.' vol. i. p. 203. 

f ' Tablet ' original (for which I am not responsible) : " Un diritto, 
che i Papi, chiamati dal voto dei popoli, dovettero esercitare quando il 
€omun bene lo domandava." Authorised original : " Un diritto che i 
Papi esercitarono in virtu delta loro Autorita, quando il comun bene lo 
dimandava." 

J Monsignor Capel, p. 60. 



74 



VATICANISM. 



power absorbing and comprehending every other power 

whatever. Or again, disavowals of the directa potestas. 

For one, I attach not a feather's weight to the distinction 

between the direct power and the indirect. Speaking in 

his own person, Archbishop Manning eschews the gross 

assertions to which in another work he has lent a sanction,* 

and seems to think he has mended the position when he 

tells its that the Church, that is to say the Pope, " has a 

supreme judicial office, in respect to the moral law, over all 

nations, and over all persons, both governors and governed." 

As long as they do right, it is directive and preceptive ; 

when they do wrong, the black cap of the judge is put on, 

ratione peccati, " by reason of sin." That is to say, in plain 

words, the right and the wrong in the conduct of States 

and of individuals is now, as it always has been, a matter 

for the judicial cognisance of the Church ; and the entire 

judicial power of the Church is summed up in the Pope. 

" If Christian princes and their laws deviate from the law of God, 
the Chnrch has authority from God to judge of that deviation, and by 
all its powers to enforce the correction of that departure from justice." f 

I must accord to the Archbishop the praise of manli- 
ness. If we are henceforward in any doubt as to his 
opinions, it is by our own fault. I sorrowfully believe,, 
moreover, that he does no more than express the general 
opinion of the teachers who form the ruling body in his 
Church at large, and of the present Anglo-Romish clergy 
almost without exception. In the episcopal manifesto of 
Bishop Ullathorne I see nothing to qualify the doctrine. 
In the Pastoral Letter of Bishop Yaughan the comfort we 
obtain is this — " it will never, as we believe, be exercised 
again ;" and " it is a question purely speculative. It is 

* ' Essays,' edited by Archbishop Manning. London, 
"f Archbishop Manning, ' Vatican Decrees,' pp. 49-51. 



REVIVED CLAIMS OF THE PAPAL CHAIE. 



75 



no matter of Catholic faith, and is properly relegated to 
the schools."* Bishop Vaughan does not appear to bear 
in mind that this is exactly what we were told, not by 
his predecessors of 1789, who denied Infallibility outright : 
not by the Synod of 1810, who affirmed it to be impossible 
that Infallibility ever could become an article of faith ; but 
even in the " bated breath" of later times with respect 
to Infallibility itself, which, a little while after, was 
called back from the schools and the speculative region, 
and uplifted into the list of the Christian credenda ; and of 
which we are now told that it has been believed always, and 
by all, only its boundaries have been a little better marked. 

In the train of the Bishops (I except Bishop Clifford) 
come priests, monks, nay, laymen : Vaticanism in all its 
ranks and orders. And among these champions, not one 
adopts the language even of Bishop Doyle, much less of 
1810, much less of 1789. The " Monk of St. Augustine's " 
is not ashamed to say that Bishop Doyle, who was put 
forward in his day as the champion and representative 
man of the body, " held opinions openly at variance with 
those of the great mass."y 

2. Title to the use of Force. 

Equally clear, and equally unsatisfactory, are the Ultra- 
montane declarations with respect to the title of the 
Church to employ force. Dr. Newman holds out a hand 
to brethren in distress by showing that a theological 
authority who inclines to the milder side, limits the kind 
of force, which the Church has of herself a right to employ. 



* ' Pastoral Letter,' pp, 33, 34. 

t See 1 The Month,' Jan. 1875, pp. 82-4. Monk of St. Augus- 
tine's, p. 27, seq. Eev. J. Curry's 'Disquisition,' pp. 35, 41. Lord 
E. Montagu, ' Expostulation in extremis,' p. 51. 



76 



VATICANISM. 



" The lighter punishments, though temporal and corporal, 
such as shutting up in a monastery, prison, flogging, and 
others of the same kind, short of effusion of blood, the 
Church, jure suo, can inflict."* And again : the Church 
does not claim the use of force generally, but only that 
use of force which Professor Nuytz denied. 

We can from this source better understand the meaning 
of Archbishop Manning, when he states,f that the Church 
has authority from God to correct departures from justice 
by the use of " all its powers." The favourite mode of 
"Conveying this portion of truth — a portion so modest that 
it loves not to be seen — is by stating that the Church is a 
" perfect society." " The Church is a society complete and 
perfect in and by itself, and amply sufficing not only to 
bring men to salvation and everlasting bliss, but also to 
'establish and perfectly regulate social life among them." J 
The Church has been created, says Bishop Yaughan, a 
u perfect society or kingdom," " with full authority in 
the triple order, as needful for a perfect kingdom, legis- 
lative, judicial, and coercive."§ His Metropolitan treats 
the subject at some length ; assures us that the members 
of his communion would not make use of force even if 
they were able, but nowhere disclaims the right. j| Indeed 
he cannot: he dares not. The inexorable Syllabus binds 
him to maintain it, as Ixion was bound to his wheel. 

The subject, however, is one of the burning class ; and 
it appears to terrify even Archbishop Manning. He refers 
us to the famous brief or letter of Innocent III., headed 
Novit, in his Appendix, where he states that the text is 

* Cardinal Soglia, as cited by Dr. Kewman, pp. 89, 90. 
t ' Vatican Decrees,' p. 43. 

X Martin, S. J., ' De Matrimonio, Notiones Praeviae,' ci. . 
§ ' Pastoral Letter,' p. 13. || See Appendix H. 



EEVIVED CLAIMS OF THE PAPAL CHAIR. 77 

given in full.* In the document, as it is there given, will 
be found the Pope's assertion, that it is his part to pass 
judgment on sovereigns in respect of sin (ratione peccati) r 
and that he can coerce them by ecclesiastical constraint 
(districtionem). But the text of the brief is, according to 
my copy of the Decretals, not given in full ; and the 
copyist has done the Pope scanty justice. He seems to 
have omitted what is the clearest and most important 
passage of the whole, since it distinctly shows that what 
is contemplated is the use of force. 

"The Apostle also admonishes us to rebuke disturbers, and else- 
where he says : ' reprove, in treat, rebuke with all patience and doe- 
trine.' Now that we are able, and also bound to coerce, is plain from 
this, that the Lord says to the Prophet, who was one of the priests of 
Anathoth : ' Behold, I have appointed thee over the nations and the 
kings, that thou inayest tear up, and pull down, and scatter, and builds 
and plant.' "f 

With regard to Dr. Newman's limitation of the Proposi- 
tion, I must cite an authority certainly higher in the Papal 
sense. The Jesuit Schrader has published, with a Papal 
approbation attached, a list of the affirmative propositions 
answering to the negative condemnations of the Syllabus. 
I extract his Article 24 : — J 

" The Church has the power to apply external coercion (dusseren 
Zwang anzuwenden) : she has also a temporal authority direct and 
indirect." 

The remark is appended, " Not souls alone are subject 
to her authority." 

AH, then, that I stated in the Expostulation, on the 

* Archbishop Manning, p. 62 n. 

t ' Corpus Juris Canonici Decret. Greg. IX.,' II. i. 13. I cite from. 
Eichter's ed. (Leipsic, 1839). It has the pretensions, and I believe 
the character, of a critical and careful edition. I do not however 
presume to determine the textual question. 

i Schrader, as above, p. 04. 



78 



VATICANISM. 



Deposing Power, and on the claims of the Eoman Church 
to employ force, is more than made good. 

It was, I suppose, to put what Burnet would call a face 
of propriety on these and such like tenets, that one of the 
combatants opposed to me in the present controversy has 
revived an ingenious illustration of that clever and able 
writer, the late Cardinal Wiseman. He held that certain 
doctrines present to us an unseemly appearance, because we 
stand outside the Papal Church, even as the most beautiful 
window of stained glass in a church offers to those without 
only a confused congeries of paint and colours, while it is, 
to an eye viewing it from within, all glory and all beauty. 
But what does this amount to ? It is simply to say, that 
when we look at the object in the free air and full light of 
day which God has given us, its structure is repulsive and 
its arrangement chaotic ; but, if we will part with a great 
portion of that light, by passing within the walls of a 
building made by the hand of man, then, indeed, it will 
be better able to bear our scrutiny. It is an ill recom- 
mendation of a commodity, to point out that it looks the 
best where the light is scantiest. 



WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 79 



VII. WARRANT OF ALLEGIANCE ACCORDING- TO THE 

VATICAN. 

1. Its alleged Superiority, 

2. Its real Flaws. 

3. Alleged Non-interference of the Popes for Two 

Hundred Years. 

Not satisfied with claiming to give guarantees for alle- 
giance equal to those of their fellow-citizens, the cham- 
pions of the Vatican have boldly taken a position in 
advance. They hold that they are in a condition to offer 
better warranty than ours, and this because they are 
guided by an infallible Pope, instead of an erratic private 
judgment ; and because the Pope himself is exceedingly 
emphatic, even in the Syllabus, on the duties of subjects 
towards their rulers. Finally, all this is backed and 
riveted by an appeal to conduct. " The life and conduct 
of the Church for eighteen centuries are an ample gua- 
rantee for her love of peace and justice."* I would rather 
not discuss this " ample guarantee." Perhaps the Bishop's 
appeal might shake one who believed : I am certain it 
would not quiet one who doubted. 

The inculcation of civil obedience under the sanction of 
religion is, so far as I am aware, the principle and prac- 
tice of all Christian communities. We must therefore look 
a little farther into the matter in order to detect the 
distinctive character, in this respect, of the Yatican. 
i Unquestionably the Pope, and all Popes, are full and 



* Bishop Vaughan, p. 28. 



80 



VATICANISM. 



emphatic on the duties of subjects to rulers ; but of what 
subjects to what rulers ? It is the Church of England 
which has ever been the extravagantly loyal Church ; I 
mean which has, in other days, exaggerated the doctrine 
of civil obedience, and made it an instrument of much 
political mischief. Passive obedience, non-resistance, and 
Divine right, with all of good or evil they involve, were 
specifically her ideas. In the theology now dominant in 
the Church of Rome, the theology which has so long had its 
nest in the Roman Court, these ideas prevail, but with a 
rider to them : obedience is to be given, Divine right is to 
belong, to those Princes and Governments which adopt 
the views of Pome, or which promote her interests : to 
those Princes and Governments which do right, Rome 
being the measure of right. I have no doubt that many 
outside the charmed circle praise in perfect good faith the 
superior bouquet and body of the wine of Roman Catholic 
loyalty. But those within, can they make such assertions ? 
This is not easy to believe. The great art, nowhere 
else so well understood or so largely practised, is, in these 
matters, to seem to assert without asserting. This has been 
well-known at least for near five centuries, since the time 
of Gerson,whose name for Vaticanism isAdulatio. " Sentiens 
autem Adulatio quandoque nimis se cognosci, studet quasi 
modiciore sermone depressius uti, ut credibilior appareat."* 
I must say that, if Yaticanists have on this occasion 
paraded the superior quality of the article they vend as 
loyalty, they have also supplied us with the means of 
testing the assertion ; because one and all of them assert 
the corrective power of the Pope over Christian Sovereigns 



* 4 Ee Potest. Eccl.,' Consideratio XIT. Works, ii. 246, ed. Hague, 
1728. 



WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 81 



and Governments. I do not dispute that their commodity 
is good, in this country, for e very-day tear and wear. 
But as to its ultimate groundwork and principle, on 
which in other places, and other circumstances, it might 
fall back, of this I will now cite a description from one 
of the very highest authorities ; from an epistle of a most 
able and conspicuous Pontiff, to whom reference has 
already been made, I mean Nicholas the First. 

When that Pontiff was prosecuting with iron will the 
cause against the divorce of Lothair from Theutberga, he 
was opposed by some Bishops within the dominions of the 
Emperor. Adventitius, Bishop of Metz, pleaded the duty 
of obeying his sovereign. Nicholas in reply described his 
view of that matter in a passage truly classical, which I 
translate from the Latin, as it is given in Baronius. 

" Yon allege, that you subject yourself to Kings and Princes, be- 
cause the Apostle says ' Whether to the king, as in authority.' Well 
and good. Examine, however, whether the Kings and Princes, to 
whom you say that you submit, are truly Kings and Princes. Examine 
whether they govern well, first themselves, then the people under 
them. For if one be evil to himself, how shall he be good to others ? 
Examine whether they conduct themselves rightly as Princes ; for 
otherwise they are rather to be deemed tyrants, than taken for Kings, 
and we should resist them, and mount up against them, rather than 
be under them. Otherwise, if we submit to such, and do not put 
ourselves over them, we must of necessity encourage them in their 
vices. Therefore be subject ' to the King, as in authority, in his 
virtues that is to say, not his faults ; as the Apostle says, for the 
sake of God, not against God.' " * 

I cite the passage, not to pass a censure in the case, but 
for its straightforward exposition of the doctrine, now 
openly and widely preferred, though not so lucidly ex- 
pounded, by the teaching body of the Romish Church, 



* Baronius, a.d. 863, c. lxx. 



82 



VATICANISM. 



Plainly enough, in point of right, the title of the temporal 
Sovereign is valid or null according to the view which 
may be taken by the Pope of the nature of his conduct. 
" No just prince," says Archbishop Manning, can be 
deposed by any power on earth ; but whether a prince is 
just or not, is a matter for the Pope to judge of* 

We are told, indeed, that it is not now the custom for 
the Pope to depose princes : not even Victor Emmanuel.f 
True : he does no more than exhort the crowds who wait 
upon him in the Vatican to seek for the restoration of those 
Italian sovereigns whom the people have driven out. But 
no man is entitled to take credit for not doing that which he 
has no power to do. And one of the many irregularities 
in the mode of argument pursued by Vaticanism is, that 
such credit is constantly taken for not attempting the 
impossible. It is as if Louis XVI., when a prisoner in 
the Temple, had vaunted his own clemency in not putting 
the head of Eobespierre under the guillotine. 

But there are other kinds of interference and aggres- 
sion, just as intolerable in principle as the exercise, or 
pretended exercise, of the deposing power. Have they 
been given up ? We shall presently see. J 

2. Its real Flaws. 

Cooks and controversialists seem to have this in 
common, that they nicely appreciate the standard of 
knowledge in those whose appetites they supply. The 
cook is tempted to send up ill-dressed dishes to masters 
who have slight skill in or care for cookery ; and the 

* Archbishop Manning, p. 46. 

t Bishop Vaughan, « Pastoral,' p. 34. 

% Infra, p. 88. 



WABKANT OF ALLEGIANCE ACCOBDING TO THE VATICAN. 83 



controversialist occasionally shows his contempt for the 
intelligence of his readers by the quality of the argu- 
ments or statements which he presents for their acceptance. 
But this, if it is to be done with safety, should be done in 
measure ; and I must protest that Vaticanism really went 
beyond all measure when it was bold enough to contend 
that its claims in respect to the civil power are the same 
as those which are made by the Christian communions 
generally of modern times. The sole difference, we are 
told, is that in one case the Pope, in the other the indi- 
vidual, determines the instances when obedience is to be 
refused ; and as the Pope is much wiser than the 
individual, the difference in the Poman view is all in 
favour of the order of civil society. 

The reader will, I hope, pay close attention to this por- 
tion of the subject, The whole argument greatly depends 
upon it. Before repealing the penal laws, before granting 
political equality, the statesmen of this country certainly 
took a very different view. They thought the Poman 
Catholic, as an individual citizen, was trustworthy. They 
were not afraid of relying even upon the local Church. 
What they were anxious to ascertain, and what, as far 
as men can through language learn the thought and 
heart of man, they did ascertain, was this ; whether the 
Poman Catholic citizen, and whether the local Church, 
were free to act, or were subjected to an extraneous 
authority. This superior wisdom of the Pope of Pome was 

I he very thing of which they had had ample experience 
n the middle ages ; which our Princes and Parliaments 
ong before the reign of Henry VIII. and the birth of 
Vnna Boleyn, had wrought hard to control, and which the 
bishops of the sixteenth century, including Tunstal and 
Stokesley, Gardiner and Bonner, used their best learning 



84 



VATICANISM. 



to exclude. Those who in 1875 propound the doctrine, 
which no single century of the middle ages would have 
admitted, must indeed have a mean opinion of any 
intellects which their language could cajole. 

As a rule, the real independence of States and nations 
depends upon the exclusion of foreign influence proper 
from their civil affairs. Wherever the spirit of freedom, 
even if ever so faintly, breathes, it resents and reacts against 
any intrusion of another people or Power into the circle 
of its interior concerns, as alike dangerous and disgraceful. 
As water finds its level, so, in a certain tolerable manner, 
the various social forces of a country, if left to themselves, 
settle down into equilibrium. In the normal posture of 
things, the State ought to control, and can control, its 
subjects sufficiently for civil order and peace ; and the 
normal is also the ordinary case, in this respect, through 
the various countries of the civilised world. But the 
essential condition of this ability, on which all depends, 
:is that the forces, which the State is to govern, shall be 
forces having their seat within its own territorial limits. 
The power of the State is essentially a local power. 

But the Triregno of the Pope, figured by the Tiara, 
touches heaven, earth, and Purgatory (Discorsi, i. 133). 
We now deal only with the earthly province. As against 
the local sway of the State, the power of the Pope is ubi- 
quitous; and the whole of it can be applied at any point 
within the dominions of any State, although the far larger 
part of it does not arise within its borders, but constitutes, 
in the strictest sense, a foreign force. The very first 
condition of State-rule is thus vitally compromised. 

The power, with which the State has thus to deal, is one 
dwelling beyond its limits, and yet beyond the reach of its 
arm. All the subjects of the State are responsible to the 



WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 85 



State : they must obey, or they must take the consequences. 
But for the Pope there are no consequences : he is not 
responsible. 

But it may be said, and it is true, that the State will 
not be much the better for the power it possesses of send- 
ing all its subjects to prison for disobedience. And here 
we come upon the next disagreeable distinction in the 
case of the Roman Church. She alone arrogates to her- 
self the right to speak to the State, not as a subject but 
as a superior ; not as pleading the right of a conscience 
staggered by the fear of sin, but as a vast Incorporation, 
setting up a rival law against the State in the State's own 
domain, and claiming for it, with a higher sanction, the 
title to similar coercive means of enforcement. 

No doubt, mere submission to consequences is, for the 
State, an inadequate compensation for the mischief of dis- 
obedience. The State has duties which are essential to its 
existence, and which require active instruments. Passive 
resistance, widely enough extended, would become general 
anarchy. With the varying and uncombined influences of 
individual judgment and conscience, the State can safely 
take its chance. But here is a Power that claims authority 
to order the millions ; and to rule the rulers of the millions, 
whenever, in its judgment, those rulers may do wrong. 

The first distinction then is, that the Pope is himself 
foreign and not responsible to the law ; the second, that 
the larger part of his power is derived from foreign 
sources ; the third, that he claims to act, and acts, not by 
individuals, but on masses; the fourth, that he claims to 
teach them, so often as he pleases, what to do at each 
point of their contact with the laws of their country. 

Even all this might be borne, and might be compara- 
tively harmless but for that at which I have alreadv 



86 



VATICANISM. 



glanced. He alone of all ecclesiastical powers presumes 
not only to limit the domain of the State, but to meet 
the State in its own domain. The Presbyterian Church 
of Scotland showed a resolution never exceeded, before 
the secession of 1843, in resisting the civil power ; but it 
offered the resistance of submission. It spoke for the body, 
and its ministers in things concerning it : but did not 
presume to command the private conscience. Its modest 
language would be far from filling the os rotundum of a 
Roman Pontiff. Nay, the words of the Apostle do not 
suffice for him. St. Peter himself was not nearly so great 
as his Successor. He was content with the modest excuse 
of the individual : " We ought to obey God rather than 
man."* Rome has improved upon St. Peter : 'Your 
laws and ordinances we proscribe and condemn, and de- 
clare them to be absolutely, both hereafter and from the 
first, null, void, and of no effect.' That is to say, the 
Pope takes into his own hand the power which he thinks 
the State to have misused. Not merely does he aid or 
direct the conscience of those who object, but he even 
overrules the conscience of those who approve. Above 
all, he pretends to annul the law itself. 

Such is the fifth point of essential distinction between 
these monstrous claims, and the modest though in their 
proper place invincible exigencies of the private con 
science. But one void still remains unfilled ; one plea 
not yet unmasked. Shall it be said, this is all true, but i 
is all spiritual, and therefore harmless ? An idle answe 
at the best, for the origin of spiritual power is and ough 
to be a real one, and ought not therefore to be use 
against the civil order : but worse than idle, becaus 



* Acts v. 29. 



WAEEANT OF ALLEGIANCE ACCOBDING- TO THE VATICAN. 87 

totally untrue, inasmuch as we are now told in the 
plainest terms (negatively in the Syllabus, affirmatively 
in Schrader's approved conversion of it),* that the Church 
is invested with a temporal power direct and indirect, and 
has authority to employ external coercion. 

Am I not right in saying, that after all this to teach 
the identity of the claims of Yaticanism with those of 
other forms of Christianity in the great and grave case of 
conscience against the civil power, is simply to manifest a 
too thinly veiled contempt for the understanding of the 
British community, for whose palate and digestion such 
diet has been offered ? 

The exact state of the case, as I believe, is this. The 
right to override all the States of the world and to 
cancel their acts, within limits assignable from time to 
time to, but not by those States, and the title to do battle 
with them, as soon as it may be practicable and expe- 
dient, with their own proper weapon and last sanction of 
exterior force, has been sedulously brought more and more 
into view of late years. The centre of the operation has 
lain in the Society of Jesuits; I am loath to call them by 
the sacred name, which ought never to be placed in the 
painful associations of controversy. In 1870, the fulness 
of time was come. The matter of the things to be believed 
and obeyed had been sufficiently developed. But inasmuch 
as great masses of the Eoman Catholic body before that 
time refused either to believe or to obey, in that year the 
bold stroke was struck, and it was decided to bring mis- 
chievous abstractions if possible into the order of still more 
mischievous realities. The infallible, that is virtuallv the 
Divine, title to command, and the absolute, that is the 



* Schrader, as above, p. 64. 



88 



VATICANISM. 



unconditional duty to obey, were promulgated to an as- 
tonished world. 

3. Alleged non-interference of the Popes for Two Hundred 

Years. 

It has been alleged on this occasion by a British Peer, 
who I have no doubt has been cruelly misinformed, that 
the Popes have not invaded the province of the civil 
power during the last two hundred years. 

I will not travel over so long a period, but am content 
even with the last twenty. 

1. In his Allocution of the 22nd January, 1855, Pius IX„ 
declared to be absolutely null and void all acts of the 
Government of Piedmont which he held to be in prejudice 
of the rights of Eeligion, the Church, and the Eoman 
See, and particularly a law proposed for the suppression 
of the monastic orders as moral entities, that is to say 
as civil corporations. 

2. On the 26th of July in the same year, Pius IX. sent 
forth another Allocution, in which he recited various acts 
of the Government of Spain, including the establishment 
of toleration for non-Roman worship, and the secularisation 
of ecclesiastical property ; and, by his own apostolical autho- 
rity, he declared all the laws hereto relating to be abro- 
gated, totally null, and of no effect. 

3. On the 22nd of June, 1862, in another Allocution, 
Pius IX. recited the provisions of an Austrian law of the 
previous December, which established freedom of opinion,, 
of the press, of belief, of conscience, of science, of educa- 
tion, and of religious profession, and which regulated 
matrimonial jurisdiction and other matters. The whole 
of these "abominable" laws " have been and shall be 
totally void, and without all force whatsoever." 



WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 89 

In all these cases reference is made, in general terms, to 
Concordats, of which the Pope alleges the violation ; but 
he never bases his annulment of the laws upon this 
allegation. And Schrader, in his work on the Syllabus, 
founds the cancellation of the Spanish law, in the matter 
of toleration, not on the Concordat, but on the original 
inherent right of the Pope to enforce the 77th Article of 
the Syllabus, respecting the exclusive establishment of 
the Poman religion.* 

To provide, however, against all attempts to take 
refuge in this specialty, I will now give instances where 
no question of Concordat enters at all into the case. 

1. In an Allocution of July 27, 1855, when the law for 
the suppression of monastic orders and appropriation of 
their properties had been passed in the kingdom of Sar- 
dinia, on the simple ground of his Apostolic authority, the 
Pope annuls this law, and all other laws injurious to the 
Church, and excommunicates all who had a hand in them. 

2. In an Allocution of December 15, 1856, the Pope 
recites the interruption of negotiations for a Concordat 
with Mexico, and the various acts of that Government 
against religion, such as the abolition of the ecclesiastical 
forum, the secularisation of Church property, and the civil 
permission to members of monastic establishments to with- 
draw from them. All of these laws are declared absolutely 
null and void. 

3. On the 17th of September, 1863, in an Encyclical 
Letter the Pope enumerates like proceedings on the part 
of the Government of New Granada. Among the wrongs 
committed, we find the establishment of freedom of worship. 
(cujusque acatholici cultus libertas sancita). These and all 



* Schrader, p. 80. 



90 



VATICANISM. 



other acts against the Church, utterly unjust and impious, 
the Pope, by his Apostolic authority, declares to be wholly 
null and void in the future and in the past.* 

No more, I hope, will be heard of the allegation that 
for two hundred years the Popes have not attempted to 
interfere with the Civil Powers of the world. 

But if it be requisite to carry proof a step farther, this 
may readily be done. In his ' Petri Privilegium,' iii. 19, n., 
Archbishop Manning quotes the Bull In Coend Domini as 
if it were still in force. Bishop Clifford, in his Pastoral 
Letter (p. 9), laid it down that though all human actions 
were moral actions, there were many of them which 
belonged to the temporal power, and with which the Pope 
could not interfere. Among these he mentioned the 
assessment and payment of taxes. But is it not the fact 
that this Bull excommunicates " all who impose new taxes, 
not already provided for by law, without the Pope's 
leave ?" and all who impose, without the said leave, special 
and express, any taxes, new or old, upon clergymen, 
churches, or monasteries ? f 

I may be told that Archbishop Manning is not a safe 
authority in these matters, that the Bull In Coend Domini 
was withdrawn after the assembling of the Council, and 
the constitution Apostolicce Sedis % substituted for it, in 



* All these citations, down to 1865, will "be found in 'Kecueil des 
Allocutions Consistoriales,' &o. (Paris, 1865, Adrien Leclerc et C ie ). 
See also ' Europaische Geschichtskalender,' 1868, p. 249 ; Von Schulte, 
' Powers of the Eornan Popes,' iv. 43 ; Schrader, as above, Heft ii. p. 80 ; 
'Yering, ' Katholisches Kirchenrecht ' (Mainz, 1868), Band xx. pp. 
170, 1, N. F. Band xiv. 

| O'Keeffe, ' Ultrarnontanisrn,' pp. 215, 219. The reference is to 
sections v., xviii. 

% See Quirinus, p. 105; and see £ Constit. Apostolicae Sedis' in 
Friedberg's ' Acta et Decreta Cone. Vat.,' p. 77 (Friburg, 1871). 



WAKKANT OF ALLEGIANCE ACCOKDING- TO THE VATICAN. 91 

which this reference to taxes is omitted. But if this be 
so, is it not an astonishing fact, with reference to the spirit 
of Curialism, that down to the year 1870 these prepos- 
terous claims of aggression should have been upheld and 
from time to time proclaimed ? Indeed the new Constitu- 
tion itself, dated October, 1869, the latest specimen of 
reform and concession, without making any reservation 
whatever on behalf of the laws of the several countries, 
excommunicates (among others) — 

1. All who imprison or prosecute (liostiliter insequentes) 
Archbishops or Bishops. 

2. All who directly or indirectly interfere with any 
ecclesiastical jurisdiction. 

3. All who lay hold upon or sequester goods of eccle- 
siastics held in right of their churches or benefices. 

4. All who impede or deter the officers of the Holy 
Office of the Inquisition in the execution of their duties. 

5. All who secularise, or become owners of, Church 
property, without the permission of the Pope. 



92 



VATICANISM. 



VIII. ON THE INTKINSIC NATUKE AND CONDITIONS OF 
THE PAPAL INFALLIBILITY DECREED IN THE 
VATICAN COUNCIL. 

I have now, I think, dealt sufficiently, though at greater 
length than I could have wished, with the two allegations^ 
first, that the Decrees of 1870 made no difference in the 
liabilities of Roman Catholics with regard to their civil 
allegiance ; secondly, that the rules of their Church allow 
them to pay an allegiance no more divided than that of 
other citizens, and that the claims of Ultramontanism, as 
against the Civil Power, 'are the very same with those 
which are advanced by Christian communions and persons 
generally. 

I had an unfeigned anxiety to avoid all discussion of 
the Decree of Infallibility on its own, the religious, ground ; 
but as matters have gone so far, it may perhaps be allowed 
me now to say a few words upon the nature of the extra- 
ordinary tenet, which the Bishops of one half the Christian 
world have now placed upon a level with the Apostles* 
Creed. 

The name of Popery, which was formerly imposed ad 
invidiam by heated antagonists, and justly resented by 
Roman Catholics,* appears now to be perhaps the only 
name which describes, at once with point and with accu- 
racy, the religion promulgated from the Yatican in 1870. 
The change made was immense. Bishop Thirl wall, one of 
the ablest English writers of our time, and one imbued 
almost beyond any other with what the Germans eulogise 
as the historic mind, said in his Charge of 1872, that the 



* 'Petri Privilegium,' part ii. pp. 71-91. 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 93 

promulgation of the new Dogma, which had occurred 
since his last meeting with his clergy, was " an event far 
more important than the great change in the balance of 
power, which we have witnessed during the same interval." * 
The effect of it, described with literal rigour, was in the 
last resort to place the entire Christian religion in the 
breast of the Pope, and to suspend it on his will. This is 
a startling statement ; but as it invites, so will it bear, 
examination. I put it forth not as rhetoric, sarcasm, or 
invective ; but as fact, made good by history. 

It is obvious to reply that, if the Christian religion is 
in the heart of the Pope, so the law of England is in the 
laeart of the Legislature. The case of the Pope and the 
case of the Legislature are the same in this : that neither 
the one nor the other is subject to any limitation whatever, 
except such as he or it respectively shall choose to allow. 
Here the resemblance begins and ends. The nation is ruled 
by a Legislature, of which by far the most powerful branch 
is freely chosen, from time to time, by the community 
itself by the greater part of the heads of families in the 
country ; and all the proceedings of its Parliament are not 
only carried on in the face of day, but made known from 
-day to day, almost from hour to hour, in every town and 
village, and almost in every household of the land. They 
are governed by rules framed to secure both ample time 
for consideration, and the utmost freedom, or, it may be, 
even licence of debate ; and all that is said and done is 
subjected to an immediate sharp and incessant criticism : 
with the assurance on the part of the critics, that they will 
have not only favour from their friends, but impunity 
from their enemies. Erase every one of these propositions, 



* ' Charge of the Bishop of St. David's,' 1872, p. 2. 



94 



VATICANISM. 



and replace it by its contradictory ; you will then have a 
perfect description of the present Government of the 
Eoman Church. The ancient principles of popular elec- 
tion and control, for which room was found in the Apo- 
stolic Church under its inspired teachers, and which still 
subsist in the Christian East, have, by the constant aggres- 
sions of Curialism, been in the main effaced, or, where not 
effaced, reduced to the last stage of practical inanition. 
"We see before us the Pope, the Bishops, the priesthood, 
and the people. The priests are absolute over the people ; 
the Bishops over both ; the Pope over all. Each inferior 
may appeal against his superior; but he appeals to a 
tribunal which is secret, which is irresponsible, which he 
has no share, direct or indirect, in constituting, and no 
means, however remote, of controlling; and which, during 
all the long centuries of its existence, but especially during 
the latest of them, has had for its cardinal rule this — that 
all its judgments should be given in the sense most cal- 
culated to build up priestly power as against the people, 
episcopal power as against the priests, Papal power as 
against all three. The mere utterances of the central See 
are laws ; and they override at will all other laws : and if 
they concern faith or morals, or the discipline of the 
Church, they are entitled, from all persons without excep- 
tion, singly or collectively, to an obedience without quali- 
fication. Over these utterances — in their preparation as 
well as after their issue — no man has lawful control. They 
may be the best, or the worst ; the most deliberate, or the 
most precipitate : as no man can restrain, so no man has 
knowledge of, what is done or meditated. The prompters 
are unknown ; the consultees are unknown ; the procedure 
is unknown. Not that there are not officers, and rules ; 
but the officers may at will be overridden or superseded ; 



ON THE NATCJKB OF THE PAPAL INFALLIBILITY. 95 

and the rules at will, and without notice, altered pro 
re natd and annulled. To secure rights has been, and is, 
the aim of the Christian civilisation : to destroy them, 
and to establish the resistless, domineering action of a 
purely central power, is the aim of the Roman policy. 
Too much and too long, in other times, was this its ten- 
dency : but what was its besetting sin has now become, as 
far as man can make it, by the crowning triumph of 1870., 
its undisguised, unchecked rule of action and law of life. 

These words, harsh as they may seem, and strange as 
they must sound, are not the incoherent imaginings of 
adverse partisanship. The best and greatest of the children 
of the Roman Church have seen occasion to use the 
like, with cause less grave than that which now exists, and 
have pointed to the lust of dominion as the source of these 
enormous mischiefs: — 

" Di oggimai, che la Chiesa di Roma 
Per confondere in se due reggimenti 
Cade nel fango, e se brutta, e la soma."* 

Without doubt there is an answer to all this. Publicity, 
responsibility, restraint, and all the forms of warranty and 
safeguard, are wanted for a human institution, but are 
inapplicable to a " Divine teacher," to an inspired Pontiff, 
to a 44 living Christ.'' The promises of God are sure, and 
fail not. His promise has been given, and Peter in his 
Successor shall never fail, never go astray. He needs 
neither check nor aid, as he will find them for himself. 
He is an exception to all the rules which determine human 
action ; and his action in this matter is not really human, 

* Dante, ' Purgatorio,' xvi. 127 — 9. 

" The Church of Eome, 
Mixing two governments that ill assort, 
Hath missed her footing, fallen into the mire, 
And there herself, and burden, much defiled." — Cary. 



16 



VATICANISM. 



but Divine. Having, then, the Divine gift of inerrancy, 
why may he not be invested with the title, and assume 
the Divine attribute, of omnipotence ? 

No one can deny that the answer is sufficient, if only it 
be true. But the weight of such a superstructure requires 
a firm, broad, well-ascertained foundation. If it can be 
shown to exist, so far so good. In the due use of the gift 
of reason with which our nature is endowed, we may look 
for a blessing from Grod ; but the abandonment of reason 
is credulity, and the habit of credulity is presumption. 

Is there, then, such a foundation disclosed to us by 
Dr. Newman* when he says "the long history of the 
contest for and against the Pope's infallibility has been 
but a growing insight through centuries into the meaning 
of three texts " ? First, " Feed my sheep " (John xxi. 
3 5—17) ; of which Archbishop Kenrick tells us that the 
very words are disputed, and the meaning forced.f Next, 
" Strengthen thy brethren which has no reference 
whatever to doctrine, but only, if its force extend beyond 
the immediate occasion, to government; and, finally, 
u Thou art Peter, and on this rock I will build my 
Church ;" when it is notorious that the large majority of 
the early expositors declare the rock to be not the person 
but the previous confession of Saint Peter ; and where it is 
plain that, if his person be really meant, there is no dis- 
tinction of ex Cathedra and not ex Cathedra, but the entire 
proceedings of his ministry are included without dis- 
tinction. 

* Dr. Newman, p. 110. 

t ' Concio habenda at non habita,' i. ii. Friedrich, ' Docurnenta ad 
illustrandum,' Cone. Vat. Abth. i. pp. 191, 199. I leave it to those 
better entitled and better qualified to criticise the purely arbitrary 
construction attached to the words. Upon inquiry, I find the MSS. 
give serious grounds of doubt as to the received text. 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 97 

Into three texts, then, it seems the Church of Rome 
has at length, in the course of centuries, acquired this 
deep insight. In the study of these three fragments, 
how much else has she forgotten ! the total ignorance of 
St. Peter himself respecting his " monarchy ;" the exercise 
of the defining office not by him but by St. James in 
the Council of Jerusalem ; the world-wide commission 
specially and directly given to St. Paul ; the correction 
of St. Peter by the Apostle of the Gentiles ; the inde- 
pendent action of all the Apostles; the twelve founda- 
tions of the New Jerusalem, " and in them the names of 
the twelve Apostles of the Lamb " (Rev. xxi. 14). But 
let us take a wider ground. Is it not the function of 
the Church to study the Divine Word as a whole, and to 
gather into the foci of her teaching the rays that' proceed 
from all its parts ? Is not this narrow, sterile, wilful, 
textualism the favourite resort of sectaries, the general 
charter of all licence and self-will that lays waste the 
garden of the Lord? Is it not this that destroys the 
largeness and fair proportions of the Truth, squeezing 
here and stretching there, substituting for the reverent 
jealousy of a faithful guardianship the ambitious aims of 
a class, and gradually forcing the heavenly pattern into 
harder and still harder forms of distortion and caricature? 

However, it must be observed that the transcendental 
answer we have been considering, which sets at nought 
all the analogies of God's Providence in the government 
of the world, is the only answer of a breadth equal to the 
case. Other replies, which have been attempted, are 
perfectly hollow and unreal. For instance, we are told 
that the Pope cannot alter the already defined doctrines 
of the Faith. To this I reply, let him alter them as he 
will, if only he thinks fit to say that he does not alter 

H 



98 



VATICANISM. 



them, his followers are perfectly and absolutely helpless.. 
For if they allege alteration and innovation, the very 
same language will be available against them which has 
been used against the men that have had faith and 
courage given them to protest against alteration and 
innovation now. " Most impious are you, in charging on 
us that which, as you know, we cannot do. We have not 
altered, we have only defined. What the Church believed 
implicitly heretofore, she believes implicitly hereafter. 
Do not appeal to reason; that is rationalism. Do not 
appeal to Scripture ; that is heresy. Do not appeal to 
history ; that is private judgment. Over all these things 
I am judge, not you. If you tell me that I require you 
to affirm to-day, under anathema, what yesterday you 
were allowed or encouraged to deny, my answer is that 
in and by me alone you have any means of knowing 
what it is you affirm, or what it is you deny." This is 
the strain which is consistently held by the bold trum- 
peters of Vaticanism, and which has been effectual to 
intimidate the feeble-minded and faint-hearted, who 
seem to have formed, at the Council of the Vatican, so 
large a proportion of its opponents ; nay, which has con- 
vinced them, or has performed in them the inscrutable 
process, be it what it may, which is the Roman substitute 
for conviction, that what in the Council itself they de- 
nounced as breach of faith, after the Council they are 
permitted, nay bound, to embrace, nay to enforce. 

Let me now refer to another of these fantastic replies. 

We are told it would be an entire mistake to confound 
this Infallibility of the Pope, in the province assigned to 
it, with absolutism : — 

" The Pope is bound by the moral and divine law, by the command- 
ments of God, by the rules of the Gospel, and by every definition in 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 



99 



faith and morals that the Church has ever made. No man is more 
bound by law than the Pope ; a fact plainly known to himself, and to 
every bishop and priest in Christendom." * 

Every definition in faith and morals ! These are 
written definitions. What are they but another Scrip- 
ture ? What right of interpreting this other Scripture 
is granted to the Church at large, more than of the real 
and greater Scripture ? Here is surely, in its perfection, 
the petition for bread, answered by the gift of a stone. 

Bishop Yaughan does not venture to assert that the 
Pope is bound by the canon law, the written law of the 
Church of Rome. The abolition of the French Sees under 
the Concordat with Napoleon, and the deposition of their 
legitimate Bishops, even if it were the only instance, has 
settled that question for ever. Over the written law of his 
Church the pleasure of the Pope is supreme. And this 
justifies, for every practical purpose, the assertion that law 
no longer exists in that Church ; in the same very real sense 
as we should say there was no law in England in the reign 
of James the Second, while it was subject to a dispensing 
power. There exists no law, wherever a Irving ruler, an 
executive head, claims and exercises, and is allowed to 
possess, a power of annulling or a power of dispensing 
with the law. If Bishop Yaughan does not know this, 
I am sorry to say he does not know the first lesson 
that every English citizen should learn ; he has yet 
to pass through the lispings of civil childhood. This 
exemption of the individual, be he who he may, from 
the restraints of the law is the very thing that in England 
we term absolutism. By absolutism we mean the supe- 
riority of a personal will to law, for the purpose of putting 
aside or changing law. Now that power is precisely what 



* Bishop Vaughan's ' Pastoral Letter/ p. 30. 

H 2 



100 



VATICANISM. 



. the Pope possesses. First, because he is infallible in faith 
and morals, when he speaks ex cathedra, and he himself is 
the final judge which of his ntterances shall be utterances 
ex cathedra. He has only to use the words, " I, ex cathedra, 
declare ;" or the words, " I, in the discharge of the office 
of pastor and teacher of all Christians, by virtue of my 
supreme Apostolic authority, define as a doctrine re- 
garding faith or morals, to be held by the Universal 
Church ;"* and all words that may follow, be they what 
they may, must now and hereafter be as absolutely 
accepted by every Eoman Catholic who takes the Vatican 
for his teacher, with what in their theological language they 
-call a Divine faith, as must any article of the Apostles' 
Creed. And what words they are to be that may follow, 
the Pope by his own will and motion is the sole judge. 

It is futile to say, the Pope has the Jesuits and other 
admirable advisers near him, whom he will always cousult. 
I am bound to add that I am sceptical as to the excellence 
of these advisers. These are the men who cherish, 
methodise, transmit, and exaggerate, all the dangerous 
traditions of the Curia. In them it lives. The ambition 
.and self-seeking of the Court of Eome have here their 
.-root. They seem to supply that Roman malaria, which 
Dr. Newmanf tells us encircles the base of the rock of St. 
Peter. But the question is not what the Pope will do ; it 
is what he can do, what he has power to do; whether, in 
Bishop Vaughan's language, he is bound by law ; not 
whether he is so wise and so well-advised that it is per- 
fectly safe to leave him not bound by law. On this latter 
•.question there may be a great conflict of opinions ; but it 
Is not the question before us. 



* ' Vatican Decrees,' chap. iii. 
t Dr. Newman, p. 94. 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 101 

It cannot be pleaded against him, were it ever so clear, 
that his declaration is contrary to the declaration of some 
other Popes. For here, as in the case of the Christian 
Creed, he may tell you — always speaking in the manner 
supposed — that that other Pope was not speaking ex 
cathedra. Or he may tell you that there is no contrariety. 
If you have read, if you have studied, if you have seen, if 
you have humbly used every means of getting to the truth, 
and you return to your point that contrariety there is, again 
his answer is ready : That assertion of yours is simply 
your private judgment ; and your private judgment is just 
what my infallibility is meant and appointed to put down. 
My word is the tradition of the Church. It is the nod of 
Zeus : it is the judgment of the Eternal. There is no 
escaping it, and no disguising it : the whole Christian re- 
ligion, according to the modern Church of Rome, is in the 
breast of one man. The will and arbitrament of one man 
will for the future decide, through half the Christian world, 
what religion is to be. It is unnecessary to remind me that 
this power is limited to faith and morals. We know it is ; 
it does not extend to geometry, or to numbers. Equally 
is it beside the point to observe that the infallibility 
alleged has not received a new definition : I have nowhere 
said it had. It is the old gift : it is newly lodged. What- 
ever was formerly ascribed either to the Pope, or to the 
Council, or to the entire governing body of the Church, or to 
the Church general and diffused, the final sense of the great 
Christian community, aided by authority, tested by discus- 
sion, mellowed and ripened by time — all — no more than 
all, and no less than all — of what God gave, for guidance, 
through the power of truth, by the Christian revelation, to 
the whole redeemed family, the baptized flock of the Saviour 
in the world ; all this is now locked in the breast of one 



102 



VATICANISM. 



man, opened and distributed at his will, and liable to assume 
whatever form — whether under the name of identity, or 
other name it matters not — he may think fit to give it. 

Idle then it is to tell us, finally, that the Pope is bound 
" by the moral and divine law, by the commandments of 
God, by the rules of the Gospel :" and if more verbiage 
and repetition could be piled up, . as Ossa was set upon 
Olympus, and Pelion upon Ossa, to cover the poverty and 
irrelevancy of the idea, it would not mend the matter. 
For of these, one and all, the Pope himself, by himself, is 
the judge without appeal. If he consults, it is by his 
will : if he does not consult, no man can call him to 
account. No man, or assemblage of men, is one whit the 
less bound to hear and to obey. He is the judge of the 
moral and Divine law, of the Gospel, and of the command- 
ments ; the supreme and only final judge : and he is the 
judge, with no legislature to correct his errors, with no au- 
thoritative rules to guide his proceedings : with no power 
on earth to question the force, or intercept the effect, of 
his decisions. 

It is indeed said by Dr. Newman, and by others, that 
this infallibility is not inspiration. On such a statement 
I have two remarks to make. First, that we have this 
assurance on the strength only of his own private judg- 
ment ; secondly, that if bidden by the self-assertion of the 
Pope, he will be required by his principles to retract it,* 
and to assert, if occasion should arise, the contrary ; 
thirdly, that he lives under a system of development, 
through which somebody's private opinion of to-day may 
become matter of faith for all the to-morrows of the future. 
What kind and class of private opinions are they that are 

* Dr. Newman, pp. 99, 131. The Papal newspaper, 'Voce della 
Verita,' of Jan. 21 complains seriously of parts of Dr. Newman's Eeply. 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 103 

most likely to find favour with the Vatican ? History, the 
history of well-nigh eighteen centuries, supplies the answer, 
and supplies it with almost the rigour of a mathematical 
formula. On every contested question, that opinion finds 
ultimate assent at Eome, which more exalts the power of 
Eome. Have no Popes claimed this inspiration, which 
Dr. Newman so reasonably denies ? "Was it claimed by 
Clement XI. for the Bull Unigenitus ? Was it claimed by 
Gregory the Second in a judgment in which he authorised 
a man, who had an invalid wife, to quit her and to marry 
another ? Is it or is it not claimed by the present Pope, 
who says he has a higher title to admonish the govern- 
ments of Europe than the Prophet Nathan had to ad- 
monish David ? * Shall we be told that these are his 
utterances only as a private Doctor ? But we also learn 
from Papal divines, and indeed the nature of the case 
makes it evident, that the non-infallible declarations of 
the Pope are still declarations of very high authority. 
Again, is it not the fact that, since 1870, many bishops, 
German, Italian, French, have ascribed inspiration to the 
Pope ? Opinions dispersed here and there were, in the 
cases of the Immaculate Conception, and of the Absolute 
Supremacy and the Infallibility ex cathedra, gathered up, 
declared to constitute a consensus of the Church, and made 
the groundwork of new Articles of Faith. Why should 
not this be done hereafter in the case of Papal inspiration ? 
It is but a mild onward step, in comparison with the 
strides already made. Those who cried " magnificent," 
on the last occasion, will cry it again on the next. Dr. 
Newman and the minimising divines would, perhaps, 
reply " No : it is impossible." But this was the very 



* ' Discorsi di Pio IX.,' vol. i. p. 366, on March 3, 1872. 



104 



VATICANISM. 



assurance which, not a single and half-recognised divine, 
but the whole synod of Irish prelates gave to the British 
Government in 1810, and which the Council of the 
Vatican has authoritatively falsified. 

Now, let us look a little more closely at this astonishing 
gift of Infallibility, and its almost equally astonishing, 
because arbitrary, limitations. The Pope is only infallible 
when he speaks ex cathedra. The gift, we are told, has 
subsisted for 1800 years. When was the discriminating 
phrase invented? Was it after Christendom had done 
without it for one thousand six hundred years, that this 
limiting formula of such vital moment was discovered? 
Do we owe its currency and prominence— with so much 
else of ill omen — to the Jesuits ? Before this, if we had 
not the name, had we the thing ? 

Dr. Newman, indeed, finds for it a very ancient extrac- 
tion. He says the Jewish doctors taught ex cathedra, 
and our Saviour enjoined that they should be obeyed. 
Surely there could not be a more calamitous illustration. 
Observe the terms of the incoherent proposition. 

The Scribes and Pharisees sit in the cathedra of Moses : 
" all therefore whatsoever they bid you observe, that 
observe and do."* The Pope sits in the cathedra of Peter, 
not all therefore, but only a very limited part of what he 
enjoins, you are to accept and follow. Only what he says 
under four well-defined conditions.! Only, writes Dr„ 
Newman, when he speaks " in matters speculative,"! and 
" bears upon the domain of thought, not directly of 
action. "J Let us look again to our four conditions : one 
of them is that he must address the entire Church. It is 
singular, to say no more, that St. Peter, in his first 



* St. Matt, xxiii. 2. 



| Newman, p. 115. 



t Ibid. p. 127. 



ON THE NATURE OF THE PAPAL INFALLIBILITY. 105 



Epistle, which has always been unquestioned Scripture, 
does not address the entire Church ; but in his Second, 
which was for a time much questioned, he does. It is 
much more singular that the early ages are believed to 
afford no example whatever of a Papal judgment addressed 
to the entire Church. So that it is easy to say that Honorius 
did not speak ex cathedra : for no Pope spoke ex cathedra. 
It is even held by some that there was no Bull or other 
declaration of a Pope corresponding with this condition 
for one thousand three hundred years ; and that the un- 
happy series began with Unam Sanctam of Boniface VIII. 
But how is it beyond all expression strange that for one 
thousand three hundred years, or were it but for half one 
thousand three hundred years, the Church performed her 
high office, and spread over the nations, without any in- 
fallible teaching whatever from the Pope, and then that it 
should have been reserved for these later ages first to 
bring into exercise a gift so entirely new, without example 
in its character, and on the presence or absence of which 
depends a vital difference in the conditions of Church life ? 

The declarations of the Pope ex cathedra are to be the 
sure guide and mainstay of the Church ; and yet she has 
passed through two-thirds of her existence without once 
reverting to it ! Nor is this all. For in those earlier 
ages, the fourth century in particular, were raised and 
settled those tremendous controversies relating to the God- 
head, the decision of which was the most arduous work the 
Church has ever been called to perform in the sphere of 
thought. This vast work she went through without the 
infallible utterances of the Pope, nay at three several 
times in opposition to Papal judgments, now determined 
to have been heretical. Are more utterances now besrun 
in order to sustain the miserable argument for forcing his 



106 



VATICANISM. 



Temporal Sovereignty on a people, whom nothing but the 
violence of foreign arms will bring or keep beneath it ? 

Yet one more point of suggestion. There are those 
who think that the craving after an infallibility which is 
to speak from human lips, in chapter and verse, upon 
each question as it arises, is not a sign of the strength 
and healthiness of faith, but of the diseased avidity of its 
weakness. Let it, however, be granted, for the sake of 
argument, that it is a comfort to the infirmity of human 
nature thus to attain promptly to clear and intelligible 
solutions of its doubts, instead of waiting on the Divine 
pleasure, as those who watch for the morning, to receive 
the supplies required by its intellectual and its moral 
trials. A recommendation of this kind, however little it 
may endure the scrutiny of philosophic reflection, may 
probably have a great power over the imagination and 
the affections (affectus) of mankind, For this, however, it 
is surely required that by the ordinary faculties of 
mankind, rationally and honestly used, these infallible 
decisions should be discernible, and that they should stand 
severed from the general mass of jaromiscuous an( l 
ambiguous teaching. Even so it was that, when Holy 
Scripture was appointed to be of final and supreme 
authority, provision was also made by the wisdom of 
Providence for the early collection of the JSTew Testament 
into a single series of Books, so that even we lay persons 
are allowed to know so far what is Scripture and what is 
not, without having to resort to the aid of the " scrutinis- 
ing vigilance, acuteness, and subtlety of the Schola Theo- 
logorum."* But let not the Papal Christian imagine that 
he is to have a like advantage in easily understanding 



* Dr. Newman, p. 121. 



ON THE NATUKE OF THE PAPAL INFALLIBILITY. 



107 



what are the Papal Decrees, which for him form part of 
the unerring revelation of God. It would even be pre- 
sumptuous in him to have an opinion on the point. The 
Divine word of Scripture was invested with a power to 
feed and to refresh. 6 6 He shall feed me in a green 
pasture ; and lead me forth beside the waters of comfort."* 
And, by the blessing and mercy of God, straight and 
open is the access to them. In no part of the Church of 
Christ, except the Eoman, is it jealously obstructed by 
ecclesiastical authority ; and , even there the line of the 
sacred precinct is at least perfectly defined. But now we 
are introduced to a new code, dealing with the same high 
subject-matter, and possessed of the same transcendent 
prerogative of certain and unchanging truth ; but what 
are the chapters of that code, nobody knows except the 
Schola Theologorum. Is for example the private Christian 
less humbly desirous to know whether he is or is not 
to rely absolutely on the declarations of the Syllabus as 
to the many and great matters which it touches ? No 
one can tell him. Bishop Fessler (approved by the Pope) 
says so. He admits that he for one does not know. It 
seems doubtful whether he thought that the Pope 
himself knew. For instead of asking the Pope, he 
promises that it shall be made the subject of long inquiry 
by the Schola Theologorum. " Ce sera tout d'abord a la 
science theologique que simposera le devoir de rechercher les 
diverses raisons qui militent en faveur des diver ses opinions sur 
cette question" -j* But when the inquiry has ended, and the 
result has been declared, is he much better off? I doubt 

* Psalm xxiii. 2. 

P j ' Yraie et fausse Infaillibilite des Papes,' p. 8. Angl. : " It will at 
once become the duty of theological science to examine into the 
various reasons which go to support each of the various opinions on 
that question." 



108 



VATICANISM. 



it. For the declaration need not then be a final one. 
" Instances," says Dr. Newman, " frequently occur, when 
it is successfully maintained by some new writer, that the 
Pope's act does not imply what it has seemed to imply ; 
and questions, which seemed to be closed, are after a 
course of years reopened."* It does not appear whether 
there is any limit to this " course of years." But whether 
there is or is not, one thing is clear : Between the solid 
ground, the terra jirma of Infallibility, and the quaking, 
fluctuating mind of the individual, which seeks to find 
repose upon it, there is an interval over which he cannot 
cross. Decrees ex cathedra are infallible ; but determi- 
nations what decrees are ex cathedra are fallible ; so that 
the private person, after he has with all docility handed 
over his mind and its freedom to the Schola Theologorum, 
can never certainly know, never know with 4 'divine 
faith," when he is on the rock of infallibility, when on the 
shifting quicksands of a merely human persuasion. 

Dr. Newmanj- will perhaps now be able to judge the 
reason which led me to say, " There is no established or 
accepted definition of the phrase ex cathedra." By a 
definition I understand something calculated to bring the 
true nature of the thing defined nearer to the rational 
apprehension of those who seek to understand it ; not a 
volume of words in themselves obscure, only pliable to 
the professional interest of Curialism, and certainly well 
calculated to find further employment for its leisure, and 
fresh means of holding in dependence on its will an un- 
suspecting laity. 

But all that has been said is but a slight sample of the 
strange aspects and portentous results of the newly dis- 
covered articulus stantis aid cadentis ecclesice. 



Dr. Kewman, p. 121. 



t Ibid. p. 107. 



CONCLUSION. 



109 



CONCLUSION. 

I have now, at greater length than I conld have 
wished, but I think with ample proof, justified the follow- 
ing assertions : — 

1. That the position of Roman Catholics has been 
altered by the Decrees of the Vatican on Papal Infalli- 
bility, and on obedience to the Pope. 

2. That the extreme claims of the Middle Ages have 
been sanctioned, and have been revived without the 
warrant or excuse which might in those ages have been 
shown for them. 

3. That the claims asserted by the Pope are such as to 
place civil allegiance at his mercy. 

4. That the State and people of the United Kingdom 
had a right to rely on the assurances they had received, 
that Papal Infallibility was not, and could not become, an 
article of faith in the Roman Church, and that the 
obedience due to the Pope was limited by laws inde- 
pendent of his will. 

I need not any more refer to others of my assertions, 
more general, or less essential to the main argument. 

The appeal of the ' Dublin Review ' * for union on the 
basis of common belief in resisting unbelief, which ought 
to be strong, is unhappily very weak. " Defend," says 
the Reviewer, " the ark of salvation precious to us both, 
though you have an interest (so to speak) in only a part 
of the cargo." But as the Reviewer himself is deck- 
loading the vessel in such a manner as to threaten her 
foundering, to stop his very active proceedings is not 



* For Jan. 1875, p. 173. 



110 



VATICANISM. 



opposed to, nay, is part of, the duty of caring for the safety 
of the vessel. But weaker still, if possible, is the appeal 
which Archbishop Manning has made against my publi- 
cation, as one which endeavours to create religious 
divisions among his flock, and instigate them to rise 
against the authority of the Church. For if the Church 
of England, of which I am a member, is, as she has never 
ceased to teach, the ancient, lawful, Catholic Church of 
this country, it is rather Archbishop Manning than I that 
may be charged with creating, for the last twenty years 
and more, religious divisions among our countrymen, and 
instigating them to rise against that ancient, lawful, and 
mild authority. 

There may be, and probably are, great faults in my man- 
ner of conducting this argument. But the claim of Ultra- 
montanism among us seems to amount to this : that there 
shall be no free, and therefore no effectual, examination of 
the Vatican Decrees, because they are the words of a 
Father, and sacred therefore in the eyes of his affec- 
tionate children.* It is deliberately held, by grave and 
serious men, that my construing the Decrees of the 
Vatican, not arbitrarily, but with argument and proof, in 
a manner which makes them adverse to civil duty, is an 
" insult " and an outrage to the Roman Catholic body, 
which I have nowhere charged with accepting them in 
that sense. Yet a far greater licence has been assumed by 
Archbishop Manning, who, without any attempt or proof 
at all, suggests/j" if he does not assert, that the allegiance 
of the masses of the English people is an inert confor- 
mity and a passive compliance, given really for wrath and 
not for conscience' sake. This opinion is, in my judg- 

* ' Dublin Review,' Jan. 1875, p. 172. 
f Archbishop Manning, pp. 345. 



CONCLUSION. 



Ill 



ment, most untrue, most unjust ; but to call even this an 
insult would be an act of folly, betokening, as I think, an 
unsound and unmanly habit of mind. Again, to call the 
unseen councillors of the Pope myrmidons, to speak of 
" aiders and abettors of the Papal chair," to call Rome 
" headquarters/' these and like phrases amount, accord- 
ing to Archbishop Manning,* to " an indulgence of 
unchastened language rarely to be equalled." I frankly 
own that this is in my eyes irrational. Not that it is 
agreeable to me to employ even this far from immoderate 
liberty of controversial language. I would rather pay 
an unbroken reverence to all ministers of religion, and 
especially to one who fills the greatest See of Christen- 
dom. But I see this great personage, under ill advice, 
aiming heavy and, as far as he can make them so, deadly 
blows at the freedom of mankind, and therein not only at 
the structure of society, but at the very constitution of our 
nature, and the high designs of Providence for trying and 
training it. I cannot under the restraints of courtly phrase 
convey any adequate idea of such tremendous mischiefs ; for, 
in proportion as the power is venerable, the abuse of it is 
pernicious. I am driven to the conclusion that this sen- 
sitiveness is at the best but morbid. The cause of it may 
be, that for the last thirty years, in this country at least, 
Ultramontanism has been very busy in making contro- 
versial war upon other people, with singularly little re- 
straint of language ; and has had far too little of the truth 
told to itself. Hence it has lost the habit, almost the idea, 
of equal laws in discussion. Of that system as a system, 
especially after the further review of it which it has been 
my duty to make, I must say that its influence is adverse 



* Archbishop Manning, p. 177. 



112 



VATICANISM. 



to freedom in the State, the family, and the individual ; 
that when weak it is too often crafty, and when strong 
tyrannical ; and that, though in this country no one could 
fairly deny to its professors the credit of doing what they 
think is for the glory of God, they exhibit in a notable 
degree the vast self-deluding forces, which make sport of 
our common nature. The great instrument to which 
they look for the promotion of Christianity seems to be an 
unmeasured exaltation of the clerical class and of its 
power, as against all that is secular and lay, an exalta- 
tion not less unhealthy for that order itself than for 
society at large. There are those who think, without being 
mere worshippers of Luther, that he saved the Church of 
Rome by alarming it, when its Popes, Cardinals, and Pre- 
lates were carrying it " down a steep place into the sea ;" 
and it may be that those who, even if too roughly, 
challenge the proceedings of the Vatican, are better 
promoting its interests than such as court its favours, 
and hang upon its lips. 

I am concerned, however, to say that in the quick re- 
sentment which has been directed against clearness and 
strength of language, I seem to perceive not simply a 
natural sensitiveness, but a great deal of controversial 
stratagem. The purpose of my pamphlet was to show 
that the directors of the Poman Church had in the 
Council of the Vatican committed a gross offence against 
civil authority, and against civil freedom. The aim of 
most of those, who have professionally replied to me, seems 
to have been at all hazards to establish it in the minds of 
their flocks, that whatever is said against their high cle- 
rical superiors is said against them, although they had 
nothing to do with the Decrees, or with the choice or 
appointment of the exalted persons, who framed and passed 



CONCLUSION. 



113 



them. But this proposition, if stated calmly as part of an 
argument, will not bear a moment's examination. Conse- 
quently, it has been boldly held that this drawing of dis- 
tinctions between pastors and the flock, because the one 
made the Decrees and the other did not, is an insult and 
an outrage to all alike ;* and by this appeal passion is 
stirred up to darken counsel, and obscure the case. 

I am aware that this is no slight matter, and I have 
acted under a sense of no trivial responsibility. Rarely in 
the complicated combinations of politics, when holding a 
high place in the councils of my Sovereign, and when 
error was commonly visited by some form of sharp and 
speedy retribution, have I felt that sense as keenly. At any 
rate, I may and must say that all the words of these Tracts 
were written as by one who knows that he must answer 
for them to a Power higher than that of public opinion. 

If any motive connected with religion helped to sway 
me, it was not one of hostility, but the reverse. My hos- 
tility, at least, was the sentiment which we feel towards 
faults which mar the excellencies, which even destroy the 
hope and the promise of those we are fain to love. At- 
tached to my own religious communion, the Church of my 
birth and my country, I have never loved it with a merely 
sectional or insular attachment, but have thankfully re- 
garded it as that portion of the great redeemed Christian 
family in which my lot had been cast — not by, but for me,. 
In every other portion of that family, whatever its name,, 
whatever its extent, whatever its perfections, or whatever 

* I withliold the references — they are numerous, although by no, 
means universal. Having said so much of the extreme doctrines of 
Archbishop Manning, I have pleasure in observing that he does not 
adopt this language. And also in acknowledging the charitable tone 
of Cardinal Cullen, who, in his Lenten Pastoral, commends me to 
the prayers of his people for my enlightenment. 

I 



114 



VATICANISM. 



its imperfections, I have sought to feel a kindly interest, 

varying in its degree according to the likeness it seemed 

to bear to the heavenly pattern, and according to the 

capacity it seemed to possess to minister to the health and 

welfare of the whole. 

" Le frondi, onde s' infronda tut to 1' orto 
Del Ortolano Eterno, am' io cotanto 
Quanto da Lui in lor di bene e porto." * 

Whether they be Tyrian or Trojan ,f Eastern or Western, 
Reformed or Unreformed, I desire to renounce and repu- 
diate all which needlessly wounds them, which does them 
less than justice, which overlooks their place in the affec- 
tions and the care of the Everlasting Father of us all. 
Common sense seems to me to teach that doctrine, no less 
than Christianity. Therefore I will say, and I trust to the 
spirit of Charity to interpret me, I have always enter- 
tained a warm desire that the better elements might 
prevail over the worse in that great Latin communion 
which we call the Church of Rome, and which comprises 
one-half, or near one-half, of Christendom : for the Church 
which gave us Thomas a Kempis, and which produced 
the scholarlike and statesmanlike mind of Erasmus, the 
varied and attractive excellencies of Colet, and of More ; 
for the Church of Pascal and Arnauld, of Nicole and 
Quesnel ; for the Church of some now living among us, of 
whom none would deny that they are as humble, as tender, 
as self-renouncing, and as self-abased — in a word, as Evan- 
gelical as the most e Evangelical ' of Protestants by possi- 
bility can be. 

* Dante, ' Paracliso,' xxvi. 64 — 6. 

" The leaves, wherewith embowered is all the garden 

Of the Eternal Gardener, do I love 

As much as He has granted them of good." — Longfellow. 
t Mn. x. 108. 



CONCLUSION. 



115 



No impartial student of history can, I think, fail to 
regard with much respect and some sympathy the body 
of British Christians which, from the middle period of the 
reign of Elizabeth down to the earlier portion of the 
present century, adhered with self-denying fidelity, and 
with a remarkable consistency of temper and belief, to the 
Latin communion. I lament its formation, and I cannot 
admit its title-deeds ; but justice requires me to appreciate 
the high qualities which it has exhibited and sadly pro- 
longed under sore disadvantage. It was small, and dis- 
persed through a mass far from friendly. It was cut off 
from the ancient national hierarchy, and the noble esta- 
blishments of the national religion : it was severely smitten 
by the penal laws, and its reasonable aspirations for the 
measures that would have secured relief were mercilessly 
thwarted and stifled by those Popes whom they loved too 
well. Amidst all these cruel difficulties, it retained within 
itself these high characteristics ; it was moderate ; it was 
brave ; it was devout ; it was learned ; it was loyal. 

In discussing, however sharply, the Vatican Decrees, 
I have endeavoured to keep faith ; and I think that 
honour as well as prudence required me, when offering 
an appeal upon public and civil grounds, to abstain not 
only from assailing, but even from questioning in any 
manner or regard, the Roman Catholic religion, such as 
it stood before 1870 in its general theory, and such as it 
actually lived and breathed in England during my own 
early days, half a century ago. 

It was to those members of such a body, who still 
cherish its traditions in consistency as well as in good 
faith, that I could alone, with any hope of profit, address 
my appeal. Who are they now ? and how many ? Has 
what was most noble in them gone the way of all flesh, 

i 2 



.116 



VATICANISM. 



together with those clergy of 1826 in England and Ire- 
land, who, as Dr. Newman tells us, had been educated in 
Grallican opinions ? 

More than thirty years ago, I expressed to a near 
friend, slightly younger than myself, and in all gifts 
standing high even among the highest of his day, the deep 
alarm I had conceived at the probable consequences of those 
secessions of educated, able, devout, and in some instances 
most eminent men to the Church of Rome, which had 
then begun in series, and which continued for about ten 
years. I had then an apprehension, which after-experience 
has confirmed in my mind, though to some it may ap- 
pear a paradox, that nothing would operate so power- 
fully upon the England of the nineteenth century as a 
crowd of these secessions — especially if from Oxford — in 
stimulating, strengthening, and extending the negative 
or destructive spirit in religion. My friend replied to 
me, that at any rate there would, if the case occurred, be 
some compensation in the powerful effect which any great 
English infusion could not fail to have, in softening the 
spirit, and modifying the general attitude, of the Church 
of Rome itself. The secessions continued, and multiplied. 
Some years later, the author of this remark himself 
plunged into the flood of them. How strangely and 
how sadly has his estimate of their effects been falsified ! 
They are now seen, and felt as well as seen, to have con- 
tributed everywhere to the progress and to the highest 
exaggerations of Vaticanism, and to have altered in that 
sense both profoundly and extensively, and by a process 
which gives no sign of having even now reached its last 
stage, the complexion of the Anglo-Roman communion. 

It is hard to recognise the traditions of such a body in 
the character and action of the Ultramontane policy, or 



CONCLUSION. 



117 



in its influence either upon moderation, or upon learning, 
or upon loyalty, or upon the general peace. 

I have above hazarded an opinion that in this country 
it raav cause inconvenience ; and I have had materials 
ready to hand which would, I think, have enabled me 
amply to prove this assertion. But to enter into these 
details might inflame the dispute, and I do not see that it 
is absolutely necessary. My object has been to produce, if 
possible, a temper of greater watchfulness ; to promote 
the early and provident fear which, says Mr. Burke, is 
the mother of necessity ; to disturb that lazy way of 
thought, which acknowledges no danger until it thunders 
at the doors ; to warn my countrymen against the velvet 
paw, and smooth and soft exterior of a system which is 
dangerous to the foundations of civil order, and which 
■any one of us may at any time encounter in his daily 
path. If I am challenged, I must not refuse to say it is 
not less dangerous, in its ultimate operation on the human 
mind, to the foundations of that Christian belief, which it 
loads with false excrescences, and strains even to the 
bursting. 

In some of the works, to which I am now offering my 
rejoinder, a protest is raised against this discussion in the 
name of Peace.* I will not speak of the kind of peace 
which the Roman Propaganda has for the last thirty years 
been carrying through the private homes of England. But 
I look out into the world ; and I find that now, and in 
great part since the Yatican Decrees, the Church of Rome, 
through the Court of Rome and its Head, the Pope, is in 
direct feud with Portugal, with Spain, with Germany, 
with Switzerland, with Austria, with Russia, with Brazil, 
with most of South America : in short, with the far larger 
* Dr. Capcl, p. 48. Archbishop Manning, p. 127. 



118 



VATICANISM. 



part of Christendom. The particulars may be found in, 
nay, they almost fill, the Speeches, Letters, Allocutions, of 
the Pope himself. So notorious are the facts that, according 
to Archbishop Manning, they are due to a conspiracy of the 
Governments. He might as reasonably say they were 
due to the Council of the Amphictyons. On one point I 
must strongly insist. In my Expostulation, I laid stress 
upon the charge of an intention, on the part of Vaticanism, 
to promote the restoration of the temporal sovereignty of 
the Pope, on the first favourable opportunity, by foreign 
arms, and without reference to the wishes of those who were 
once his people. From Archbishop Manning downwards, 
not so much as one of those, who have answered me from 
his standing-ground, has disavowed this project : many of 
them have openly professed that they adopt it, and glory 
in it. The meaning of Monsignor Nardi, in his courteous 
Reply, written almost from beneath the Papal roof, cannot 
be mistaken (pp. 57-62). Thus my main practical accu- 
sation is admitted ; and the main motive which prompted 
me is justified. I am afraid that the cry for peace, in the 
quarters from which it comes, has been the complaint of 
the foeman scaling the walls, against the sentry who gives 
the alarm. That alarm every man is entitled to give, 
when the very subject, that precipitates the discussion, is 
the performance of duties towards the Crown and State, 
to which we are all bound in common, and in which the 
common interest is so close, that their non-performance 
by any one is an injury to all the rest. 

It may be true that in human things there are great 
restraining and equalising powers, which work unseen. 
It may be true that the men of good systems are worse 
than their principles, and the men of bad systems better 
than their principles. But, speaking of systems, and not 



CONCLUSION. 



119 



of men, I am convinced that the time has come when 
religion itself requires a vigorous protest against this kind 
of religionism. 

I am not one of those who find or imagine a hopeless 
hostility between authority and reason ; or who undervalue 
the vital moment of Christianity to mankind. I believe 
that religion to be the determining condition of our well 
or ill-being, and its Church to have been and to be, in its 
several organisms, by far the greatest institution that the 
world has ever seen. The poles on which the dispensation 
rests are truth and freedom.' Between this there is a 
holy, a divine union ; and, he that impairs or impugns 
either, is alike the enemy of both. To tear, or to beguile, 
away from man the attribute of inward liberty, is not 
only idle, I would almost say it is impious. When the 
Christian scheme first went forth, with all its authority, 
to regenerate the world, it did not discourage, but invited 
the free action of the human reason and the individual 
conscience, while it supplied these agents from within 
with the rules and motives of a humble, which was also a 
noble, self-restraint. The propagation of the Gospel was 
committed to an organized society ; but in the constitution 
of that society, as we learn alike from Scripture and from 
history, the rights of all its orders were well distributed 
and guaranteed. Of these early provisions for a balance 
of Church-power, and for securing the laity against sacer- 
dotal domination, the rigid conservatism of the Eastern 
Church presents us, even down to the present day, with 
an authentic and living record. But in the Churches sub- 
ject to the Pope, clerical power, and every doctrine and 
usage favourable to clerical power, have been developed, 
and developed, and developed, while all that nurtured 
freedom, and all that guaranteed it, have been harassed and 



120 



VATICANISM. 



denounced, cabined and confined, attenuated and starved, 
with fits and starts of intermitted success and failure, but 
with a progress on the whole as decisively onward toward 
its aim, as that which some enthusiasts think they see in the 
natural movement of humanity at large. At last came the 
crowning stroke of 1870 : t he legal extinction of Eight , and 
the enthronement of Will in its place, throughout the 
Churches of one-half of Christendom. While freedom and 
its guarantees are thus attacked on one side, a multitude of 
busy but undisciplined and incoherent assailants, on the 
other, are making war, some upon Revelation, some upon 
dogma, some upon Theism itself. Far be it from me to ques- 
tion the integrity of either party. But as freedom can never 
be effectually established by the adversaries of that Gospel 
which has first made it a reality for all orders and degrees 
of men, so the Gospel never can be effectually defended 
by a policy, which declines to acknowledge the high place 
assigned to Liberty in the counsels of Providence, and 
which, upon the pretext of the abuse that like every 
other good she suffers, expels her from its system. 
Among the many noble thoughts of Homer, there is not 
one more noble or more penetrating than his judgment 
upon slavery. " On the day,'' he says, " that makes a 
bondman of the free," 

" Wide-seeing Zeus takes half the man away." 

He thus judges, not because the slavery of his time was 
cruel, for evidently it was not ; but because it was slavery. 
What he said against servitude in the social order, we may 
plead against Vaticanism in the spiritual sphere ; and no 
cloud of incense, which zeal, or flattery, or even love, can 
raise, should hide the disastrous truth from the vision of 
mankind. 



( 121 ) 



APPENDICES. 



APPENDIX A (p. 5). 1 

The following are the principal Keplies from antagonists which 
I have seen. I haye read the whole of them with care ; and I 
have "not knowingly omitted in this Rejoinder anything material 
to the main arguments that they contain. I place them as nearly 
as I can in chronological order :— 

1. 'Reply to Mr. Gladstone.' By A Monk of St. Augustine's, 

Kamsgate. Nov. 15, 1874. London. 

2. ' Expostulation in extremis.' By Lord Robert Montagu. 

London, 1874. 

3. * The Dollingerites, Mr. Gladstone, and the Apostates from the 

Faith.' By Bishop Ullathorne. Nov. 17, 1874. London. 

4. ' The Abomination of Desolation.' By Rev. J. Coleridge, S.J. 

Nov. 23, 1874. London. 

5. Very Rev. Canon Oakeley, Letters of. Nov. 16 and 27, 1874. 

In the ' Times.' 

6. ' Catholic Allegiance.' By Bishop Clifford. Clifton, Nov. 25, 

1874. 

7. 'Pastoral Letters.' By Bishop Yaughan. Dec. 3, 1874. 
London. The same, with Appendices, Jan. 1875. 

8. Review of Mr. Gladstone's Expostulation, in ' The Month ' for 

Dec. 1874 and Jan. 1875. By Rev. T. B. Parkinson, S.J. 

9. ' External Aspects of the Gladstone Controversy.' In ' The 
. Month ' of Jan. 1875. 

10. ' An Ultramontane's Reply to Mr. Gladstone's Expostulations.' 

London, 1874. 

11. Letter to J. D. Hutchinson, Esq. By Mr. J. Stores Smith, 

Nov. 29, 1874. In the ' Halifax Courier ' of Dec. 5, 1874. 

12. 'Letter to the Right Hon. W. E. Gladstone, M.P.' By A 

Scottish Catholic Layman. London, 1874. 

13. ' Reply to the Right Hon. W. E. Gladstone's Political Ex- 
postulation.' By Monsignor Capel. London, 1874. 

14. 'A Vindication of the Pope and the Catholic Religion.' By 
Mulhallen Marum, LL.B. Kilkenny, 1874. 



122 



APPENDICES. 



15. ' Catholicity, Liberty, Allegiance, a Disquisition on Mr. Glad- 

stone's Expostulation.' By Eev. John Curry, Jan. 1, 1875. 
London, Dublin, Bradford. 

16. 'Mr. Gladstone's Expostulation Unravelled.' By Bishop Ulla- 

thorne. London, 1875. 

17. ' Sul Tentatiyo Anticattolico in Inghilterra, e 1' Opuscolo del 

On mo# Sig. Gladstone.' Di Monsignor Francesco Nardi. 
Eoma, 1875. 

18. 'A Letter to his Grace the Duke of Norfolk, on occasion of 

Mr. Gladstone's recent Expostulation.' By John Henry 
Newman, D.D., of the Oratory. London, 1875. 

19. 'The Vatican Decrees in their bearing on Civil Allegiance/ 

By Henry Edward, Archbishop of Westminster. London, 
1875. 

20. 'The Dublin Review, Art. VII. ' London, Jan. 1875. 

21. 'The Union Review,' Art. I. By Mr. A. P. de Lisle. London, 

February, 1875. 

I need not here refer particularly to the significant letters of 
favourable response which have proceeded from within the Boman 
Catholic communion, or from those who have been driven out of 
it by the Vatican Decrees. 



APPENDIX B (p. 9). 

" I lament not only to read the name, but to trace the argu- 
ments of Dr. Von Dollinger in the pamphlet before me." — Abp. 
Manning. Letter to the ' Times,' Nov. 1, 1874. — ' Vatican Decrees," 

Justice to Dr. Von Dollinger requires me to state that he had 
no concern, direct or indirect, in the production or the publication of 
the tract, and that he was, until it had gone to press, ignorant of 
its existence. Had he been a party to it, it could not have failed 
to be far more worthy of the attention it received. 

Bishop Ullathorne goes further, and says of Dr. Von Dollinger 
that " he never was a theologian." — Letter, p. 10. 

Then they have made strange mistakes in Germany. 

Werner, a writer who I believe is trustworthy, in his ' Geschichte 
der Katholischen Theologie,' 1866, is led by his subject to survey 
the actual staff and condition of the Boman Church. He says, 
p. 470 : " Almost for an entire generation, Dr. I. Von Dollinger 
has been held the most learned theologian of Catholic Germany ; and 



APPENDICES. 



123 



he indisputably counts among the greatest intellectual lights that 
the Catholic Church of the present age has to show." 

I cite a still higher authority in Cardinal Schwarzenberg, Arch- 
bishop of Prague. On May 25, 1868, he addressed a letter to 
Cardinal Antonelli, in which he pointed out that the theologians, 
who had been summoned from Germany to the Council, were all 
of the same theological school, and that for the treatment of dog- 
matic matters it was most important that some more profound 
students, of more rich and universal learning, as well as sound in 
faith, should be called. He goes on to suggest the names of 
Hefele, Kuhn, and (with a high eulogy) Yon Dollinger. 

The strangest of all is yet behind. Cardinal Antonelli, in his- 
reply dated July 15, receives with some favour the suggestion of 
Cardinal Schwarzenberg, and says that one of the three theo- 
logians named would certainly have been invited to the Council, 
had not the Pope been informed that if invited, he would decline 
to come. That one was Dr. Yon Doliin^er. 

I cite the original documents, which will be found in Friedrich's 
' Documenta ad illustrandum Cone. Yat.,' pp. 277-80. 



APPENDIX C (p. 26). 

As I have cited Schrader elsewhere, I cite him here also ; simply 
because he translates (into G-erman) upon a different construction 
of the Seventy-third Article of the Syllabus from that which I had 
adopted, and makes a disjunctive proposition out of two statements 
which appear to be in effect identical. In English, his conversion 
of the article runs as follows : — 

" Among Christians no true matrimony can be constituted by 
virtue of a civil contract ; and it is true that either the marriage 
contract between Christians is a Sacrament, or that the contract 
is null when the Sacrament is excluded. 

" Kemark. And, on this very account, is every contract entered 
into between man and woman, among Christians, without the 
Sacrament, in virtue of any civil law whatever, nothing else than 
a shameful and pernicious concubinage, so strongly condemned by 
the Church ; and therefore the marriage-bond can never be sepa- 
rated from the Sacrament."* 

The sum of the matter seems to be this. Wherever it has 



* Schrader, Heft ii. p. 79. Wien, 1865. 



124: 



APPENDICES. 



pleased the Pope to proclaim the Tridentine Decrees, civil marriage 
is concubinage. It is the duty of each concubinary (or party to 
concubinage), with or without the consent of the other party, to 
quit that guilty state. And as no law of Church or State binds a 
concubinary to marriage with the other concubinary, he (or she) is 
free, so far as the Church of Eome can create the freedom, to 
marry another person. 



APPENDIX D (p. 51). 

I do not think myself called upon to reply to the statements by 
which Bishop Yaughan has sought ( c Pastoral Letter,' pp. 35-7) to 
show, that the fear of civil war ultimately turned the scale in the 
minds of the chief Ministers of 1829, and led them to propose the 
Bill for Emancipation. First, because the question is not what 
influences acted at that moment on those particular minds, but 
how that equilibrium of moral forces in the country had been 
brought about which made civil war, or something that might be 
called civil war, a possibility. Secondly, because I am content 
with the reply provided in the Concio of Archbishop Kenrick, 
c. viii. See Friedrich's ' Documenta ad illustrandum Concilium 
Yaticanum,' vol. i. p. 219. The statements would, in truth, only 
be relevant, if they were meant to show that the Boman Catholics 
of that day were justified in making false statements of their 
belief in order to obtain civil equality, but that, as those state- 
ments did not avail to conciliate the Ministers of 1829, they then 
materially fell back upon the true ones. 

To show, however, how long a time had to pass before the 
poison could obtain possession of the body, I point, without com- 
ment, to the subjoined statement, anonymous, but, so far as I 
know, uncontradicted, and given with minute particulars, which 
would have made the exposure of falsehood perfectly easy. It is 
taken from the ' Cornish Telegraph ' of Dec. 9, 1874, and is 
signed Clericus. It follows a corresponding statement with' 
regard to America, which is completely corroborated by Arch- 
bishop Kenrick in his Concio : see Friedrich's 1 Documenta,' i. 215. 

" Of a painful alteration in another popular work, Keenan s 
4 Controversial Catechism,' (London, Catholic Publishing and 
Bookselling Company, 53, New Bond Street,) I can speak from 
two gravely differing copies, both professedly of the same edition, 
now lying before me. This is so singular a case that I venture 



APPENDICES. 



125 



to give it in a little detail. Keenan's ' Catechism ' has been very 
extensively used in Great Britain and America. In his preface 
to the third edition, the author speaks of it as ' having the high 
approbation of Archbishop Hughes, the Eight Kev. Drs. Kyle and 
Carruthers ; as well as the approval of the Eight Eev. Dr. Gillis, 
and the Eight Eev. Dr. Murdoch.' These last-named four eccle- 
siastics were vicars-apostolic of their respective districts in Scot- 
land, and their separate episcopal approbations are prefixed to 
the ' Catechism those of Bishops Carruthers and Kyle are dated, 
respectively, 10th and 15th April, 1846 ; those of Bishops Gillis 
and Murdoch, 14th and 19th November, 1853. 

" Thus this work was authenticated by a well-known American 
archbishop and four British bishops thoroughly familiar with the 
teaching of their Church, long before Archbishop Manning joined 
it. Now, at page 112 of one of my copies of the ' new edition, 
corrected by the author, twenty-fourth thousand,' are the following 
question and answer : — 

Q. — " ' Must not Catholics believe the Pope in himself to be 
infallible ?' 

"A. — 'This is a Protestant invention; it is no article of the 
Catholic faith ; no decision of his can oblige, under pain of heresy, 
unless it be received and enforced by the teaching body, — that is, 
by the bishops of the Church.' 

" It would be satisfactory if Archbishop Manning would explain 
how his statement to Mr. Bennett squares with this statement of 
Keenan's, and with that of the 50 Reasons. 

"But, further, it would be highly satisfactory if Archbishop 
Manning, or some representative of the ' Catholic Publishing and 
Bookselling Company ' would explain how it came to pass that, 
on the passing of the Vatican decree, apparently whilst this very 
edition of Keenan's Catechism was passing through the press, the 
above crucial question and answer were quietly dropped out, 
though no intimation whatsoever was given that this vital altera- 
tion was made in the remainder of the edition. Had a note been 
appended, intimating that this change had become needful, no 
objection, of course, could have been made. But no word has 
been inserted to announce, or explain, this omission of so material 
a passage ; whilst the utmost pains have been taken, and, I must 
add, with great success, to pass off this gravely altered book as 
being identical with the rest of the edition. The title-pages of 
both copies alike profess that it is the ' new edition, corrected by 
the author,' (who was in his grave before the Vatican Council was 



126 



APPENDICES. 



dreamed of) ; both profess to be of tbe ' twenty-fourth, thousand 
both have the same episcopal approbations and prefaces ; both are 
paged alike throughout ; so that, from title-page to index, both 
copies are, apparently, identical. I have very often placed both 
in the hands of friends, and asked if they could detect any differ- 
ence, but have always found they did not. The Eoman Catholic 
booksellers, Messrs. Kelly and Messrs. Gill, in Dublin, from whom 
I purchased a number of copies in August, 1871, were equally 
unaware of this change ; both believed that the Publishing Com- 
pany had supplied them with the same book, and both expressed 
strongly their surprise at finding the change made without notice. 
Another Dublin Eoman Catholic bookseller was very indignant at 
this imposition, and strongly urged me to expose it. It is no 
accidental slip of the press ; for whilst all the earliest copies of 
the edition I bought from Messrs. Kelly contained the question 
and answer, they were omitted in all the later copies of Messrs. 
Gill's supply. The omission is very neatly, cleverly made by a 
slight widening of the spaces between the question's and answers 
on page 112 and the beginning of page 113 ; so skilfully managed 
that nobody would be at all likely to notice the difference in these 
pages of the two copies, unless he carefully looked, as I did, for 
the express purpose of seeing if both alike contained this question 
and answer." 



APPENDIX E (p. 51). 

Extract from ' The Catholic Question addressed to the Free- 
holders of the County of York, on the General Election of 1826, 
p. 31. 

"The Catholic religion has three great aeras; first in its com- 
mencement to the dark ages ; then from the middle centuries 
down to the Eeformation ; and lastly from the Reformation to the 
present day. The Popish religion of the present day has scarcely 
any resemblance with its middle stage ; its powers, its preten- 
sions, its doctrines, its wealth and its object are not the same ; it 
is a phantom, both in theory and practice, to what it once was ; 
and yet the bigots draw all their arguments from the Middle Ages 
and, passing all the manifest alterations of modern times, set up a 
cry about the enormities of times long past, and which have been 
dead and buried these three hundred years. This unjust conduct 
is just the same as if you were to hang a faithful, tried domestic, 
who had served you forty years, because he had committed some 



APPENDICES. 



127 



petty theft when he was a boy. It is the most illiberal and the 
most unjustifiable mode of arguing, and if applied to the Church of 
England, would reduce it to a worse case than that of her old rival." 

The " bigots," who are here charged by the Liberal electors of 
Yorkshire with reviving mediaeval Eomanism, are not Yaticanists, 
but Protestant bigots, whose sinister predictions the Yaticanists 
have done, and are doing, their best to verify. 

Both by reason of the language of this extract, and of its being 
taken out of the actual working armoury of one of the great 
electioneering struggles for the County of York, which then much 
predominated in importance over every other constituency of the 
United Kingdom, it is important. It shows by direct evidence 
how the mitigated professions of the day told, and justly told, on 
the popular mind of England. 



APPENDIX F (p. 59). 
I. From the Decree. 

" Et primo declarat, quod ipsa in Spiritu Sancto legitime con- 
gregata, concilium generale faciens, et ecclesiam Catholicam re- 
prsesentans, potestatem a Christo immediate habet, cui quilibet 
cujusque status vel dignitatis, etiam si papalis existat, obedire 
tenetur in his quse pertinent ad fidem et extirpationem dicti schis- 
matis, et reformationem dictse ecclesise in capite et in membris." — 
Cone. Const. Sess. v. ; Labbe et Cossart, torn. xii. p. 22. 

From the account of the Pope's confirmation. 

" Quibus sic factis, sanctissimus dominus noster papa dixit, 
respondendo ad praadicta, quod omnia et singula determinata con- 
clusa et decreta in materiis fidei per praesens concilium, con- 
ciliariter tenore et inviolabiliter observare volebat, et nunquam 
contraire quoquo modo. Ipsaque sic conciliariter facta approbat 
et ratificat, et non aliter, nec alio modo." — Cone. Const. Sess. xlv. ; 
Labbe et Cossart, torn. xii. p. 258. 



APPENDIX G (p. 68). 

Labbe, Concilia, x. 1127, ed. Paris, 1671, Canon II. 
" Obedite prsepositis vestris, et suhjacete illis ; ipsi enim prsevigi- 
lant pro animahus vestris, tanquam rationem reddituri : Paulus 

* K 



128 



APPENDICES. 



magnus Apostolus prsecepit. Itaque beatissimum Papam Nico- 
laum tanquam organum Sancti Spiritus habentes,* necnon et 
sanctissimum Hadrianum Papam, successorem ejus, definimus atque 
sancimus, etiam omnia quse ab eis synodice per diversa tempora 
exposita sunt et promulgata, tarn pro defensione ac statu Constanti- 
nopolitanorum ecclesise, et summi sacerdotis ejus, Ignatii videlicet, 
sanctissimi Patriarchs, quam etiam pro Photii, neophyti et invasoris, 
expulsione ac condemnatione, servari semper et custodiri cum expo- 
sitis capitulis immutilata pariter et illsesa." 
The Canon then goes on to enact penalties. 



APPENDIX H (p. 76). 

It appears to me that Archbishop Manning has completely 
misapprehended the history of the settlement of Maryland and 
the establishment of toleration there for all believers in the Holy 
Trinity. It was a wise measure, for which the two Lords Balti- 
more, father and son, deserve the highest honour. But the 
measure was really defensive ; and its main and very legitimate 
purpose plainly was to secure the free exercise of the Koman 
Catholic religion. Immigration into the colony was by the Charter 
free : and only by this and other popular provisions could the 
territory have been extricated from the grasp of its neighbours in 
Virginia who claimed it as their own. It was apprehended that 
the Puritans would flood it, as they did : and it seems certain that 
but for this excellent provision, the handful of Boman Catholic 
founders would have been unable to hold their ground. The facts 
are given in Bancroft's 'History of the United States/ vol. i. 
chap. vii. 

I feel it necessary, in concluding this answer, to state that 
Archbishop Manning has fallen into most serious inaccuracy in 
his letter of November 10 (p. 6), where he describes my Expostu- 
lation as the first event which has overcast a friendship of forty- 
five years. I allude to the subject with regret, and without 
entering into details. 

[The closing paragraph of Appendix H appeared to Cardinal 
Manning to convey impressions which he thought it desirable to 



* In the Greek, ibid. p. 1167, cos opyavov tov ayiov Ylvev/jLaros e^ovTes. 



APPENDICES. 



129 



remove. Conformably to his wishes, I substituted for it, in the 
later impressions of ' Vaticanism,' the following paragraph : — 

"One word in conclusion : Archbishop Manning has stated (p. 6 *) 
that a friendship of forty-five years between us had, for the first 
time, been overcast by the publication of my pamphlet on ' The 
Vatican Decrees.' The Archbishop, however, has himself men- 
tioned in print on a former occasion, that the intercourse of this 
friendship was suspended for twelve years after 1851, the date of 
his secession. I may add, that he appeared to view my words and 
acts, in relation to the Temporal Power of the Pope, in much 
the same light as the recent tract. From 1851 onwards, the 
dictates of conscience on either side were in conflict, and they led 
to public divergence, without any private variance."] 



* I.e., of his Reply, which, like my tract, bears the title of " The 
Vatican Decrees." 



SPEECHES 

OF 

POPE PIUS IX. 

[Republished from the Quarterly Review for January, 1875.] 



L 



Art. VIII.* — Discorsi del Sommo Pontefice Pio IX., pro- 
nunziati in Vaticano, ai Fedeli di Roma e delV Orbe, dal 
principio della sua Prigionia jino at presente. Vol. I., 
Eoma, Aurelj, 1872 ; Vol. II., Ouggiani, 1873. 

As a general rule, the spirit of a system can nowhere be 
more fairly, more authentically learned, than from the 
language of its accredited authorities, especially of its 
acknowledged Head. The rule applies peculiarly to the 
case of the Papacy, and of the present Pope, from con- 
siderations connected both with the system and with the 
man. The system aims at passing its operative utterances 
through the lips of the Supreme Pontiff : and as no holder 
of the high office has ever more completely thrown his 
personality into his function, so no lips have ever delivered 
from the Papal Throne such masses of matter. Pope all 
over, and from head to foot, he has fed for eight-and- 



* [At the time when this Article was written and published I 
was unaware that the Rev. W. Arthur had published, in a small 
volume entitled ' The Modern Jove,' a searching review of the con- 
tents of the first volume of the ' Discorsi,' or I should not have 
omitted to notice it. In this work Mr. Arthur justly comments on 
the lack of disposition to estimate these subjects as they deserve 
(p. 117); an indisposition which I believe to be more characteristic 
of life and its organs in our metropolis, than in the country at large. 
" The Ultramontane party in Rome," says Mr. Arthur, " are not 
accountable for the illusions of English politicians and clergy, for 
they have of late been very outspoken." He also cites a remarkable 
exclamation of Mr. O'Connell's, who, on hearing it stated in public that 
his Church had an infallible head, cried aloud, " No, an infallible body."] 

L 2 



134 



SPEECHES OF POPE PIUS IX. 



twenty years upon the moral diet which a too sycophantic 
following supplies, till every fibre of his nature is charged 
with it, and the simple-minded Bishop and Archbishop 
Mastai is hardly to be recognized under the Papal mantle. 

It can hardly be policy, it must be a necessity of his 
nature, which prompts his incessant harangues. But they 
are evidently a true picture of the man ; as the man is of 
the system, except in this that he, to use a homely phrase, 
blurts out, when he is left to himself, what it delivers in 
rather more comely phrases, overlaid with art. 

Much interest therefore attaches to such a phenomenon 
as the published Speeches of the Pope ; and besides what 
it teaches in itself, other and singular lessons are to be 
learned from the strange juxtaposition in which, for more 
than four years, his action has now been exhibited. Pro- 
bably in no place and at no period, through the whole 
history of the world, has there ever been presented to 
mankind, even in the agony of war or revolution, a more 
extraordinary spectacle than is now witnessed at Home. 
In that city the Italian Government holds a perfectly 
peaceable, though originally forcible, possession of the 
residue of the States of the Church ; and at the same time 
the Pope, remaining on his ground, by a perpetual blast 
of fiery words, appeals to other lands and to future days, 
and thus makes his wordy, yet not wholly futile, war upon 
the Italian Government. 

The mere extracts and specimens, which have from time 
to time appeared in the public journals, have stirred a 
momentary thrill, or sigh, or shrug, according to the 
temperaments and tendencies of readers. But they have 
been totally insufficient to convey an idea of the vigour 
with which this peculiar warfare is carried on ; of the ab- 
solute, apparently the contemptuous, tolerance with which 



SPEECHES OF POPE PIUS IX. 



135 



it is regarded by the Government ruling on the spot ; or 
of the picture which is presented to us by the words and 
actions of the Pope, taken as a whole, and considered in 
connection with their possible significance to the future 
peace of Europe. 

Between the 20th of October, 1870, and the 18th of 
September, 1873, this octogenarian Pontiff (he is now 
aged, at least, eighty-two), besides bearing all the other 
cares of ecclesiastical government, and despite intervals of 
illness, pronounced two hundred and ninety Discourses, 
which are reported in the eleven hundred pages of the two 
Volumes now to be introduced to the notice of the reader. 
They are collected and published for the first time by the 
Rev. Don Pasquale de Franciscis ; and, though they may 
be deemed highly incendiary documents, they are sold at 
the bookshop of the Propaganda, and are to be had in the 
ordinary way of trade, by virtue of that freedom of the 
press which the Papacy abhors and condemns. 

The first question which a judicious reader will put is, 
whether we have reasonable assurance that this work 
really reports the Speeches of the Pontiff with accuracy. 
And on this point there appears to be no room for reason- 
able doubt. Some few of them are merely given as ab- 
stracts, or sunti ; but by far the larger number in extenso, 
in the first person, with minutely careful notices of the 
incidents of the occasion, such as the smiles, the sobs, 
the tears* of the Pontiff on the auditory ; the animated 



* In the estimation of Don Pasquale, all emotion, if within the 
walls of the Vatican, and on the Papal side, is entitled to respect, 
and must awaken sympathy, but when he has to describe the tears 
and sobs which, as he states, accompanied the funeral procession of 
the ex-Minister Ratazzi (ii. 350), he asks, might not this be a Congress 
of Crocodiles (non sembra questo un Congresso di Coccodrilli) f 



136 



SPEECHES OF POPE PIUS IX. 



gestures of the one, the enthusiastic shoutings of the 
other, which cause the halls of the Vatican to ring again. 
In a detailed notice which, instead of introducing the 
first volume, is rather inconveniently appended to it at the 
close, the editor gives an account both of the opportunities 
he has enjoyed and of the loving pains he took in the exe- 
cution of his task. On nearly every occasion he seems to 
have been present and employed as a reporter (raccoglitore) ; 
once his absence is noticed as if an unusual, no less than 
than unfortunate, circumstance (ii. 284). In a particular 
instance (ii. 299) he speaks of the Pope himself as per- 
sonally giving judgment on what might or might not be 
published (sarebbe stato pubblicato, se cosi fosse piaciuto a 
CHI pot ea volere altrimenti). The whole assistance of the 
Papal press in Rome was freely given him (i. 505). Eyes 
and ears, he says, far superior to his own, had revised and 
approved the entire publication (i. 506). The Preface to 
the Second Yolume refers to the enthusiastic reception ac- 
corded to the First, and announces the whole work as that 
which is alone authentic and the most complete (ii. 14, 
15). So that our footing plainly is sure enough ; and we 
may reject absolutely the supposition which portions of 
the book might very well suggest, namely, that we were 
reading a scandalous Protestant forgery. 

Certainly, if the spirit of true adoration will make a 
good reporter, Don Pasquale ought to be the best in the 
world. The Speeches he gives to the world are 66 a 
treasure/' and that treasure is sublime, inspired, divine (i 
], 2, 3). Not only do we quote these epithets textually, 
but they, and the like of them, are repeated everywhere 
even to satiety, and perhaps something more than satiety 
" Receive, then, as from the hands of angels, this Divine 
Yolume of the Angelic Pio Nono " (p. 4) ; 66 the most 



SPEECHES OF POPE PIUS IX. 



137 



glorious and venerated among all the Popes " (p. 3) ; " the 
portentous Father of the nations" (p. 11). This is pretty 
well, but it is not all. He is " the living Christ" (p. 9) ; 
he is the Yoice of God. There is but one step more to 
take, and it is taken. He is (in the face of the Italian 
Government) Nature, that protests : he is God, that 
condemns (p. 17). 

In a letter dated December 10, 1874, and addressed to 
a monthly magazine,* Archbishop Manning, with his 
usual hardihood, says, " for a writer who affirms that the 
Head of the Catholic Church claims to be the Incarnate 
and Visible Word of God I have really compassion." Will 
this bold controversialist spare a little from his fund of pity 
for the editor of these Speeches, who declares him to be 
the living Christ, and for the Pope under whose authority 
this declaration is published and sold ? 

Truly, some of the consequences of a " free press " are 
rather startling. And those who are astonished at the 
strained and preternatural tension, the surexcitation 
abnormale, to borrow a French phrase, the inflamed and 
inflaming tone of the language ordinarily used by the 
Pontiff, should carefully bear in mind that the fulsome and 
revolting strains, of which we have given a sample, ex- 
hibits to us the atmosphere which he habitually breathes. 

Even those, however, who would most freely criticise, 
and, indeed, denounce the prevailing strain and too 
manifest upshot of these Speeches, may find pleasure, 
while they yield a passing tribute to the persevering 
tenacity, and, if we may be pardoned such a word, the 
pluck, which they display. It may be too true that the 
Pope has brought his misfortunes on his own head. But 



* ' Maomillan's Magazine ' for January 1875. 



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SPEECHES OF POPE PIUS IX. 



they are heavy, and they are aggravated by the weight 
of years : and the strong constitution, indicated by his 
deep chest and powerful voice, has had to struggle with 
various infirmities. Yet, by his mental resolution, all 
" cold obstruction " is kept at arm's length : and he delivers 
himself from week to week or day to day, sometimes, in- 
deed, more than once in the day, of his copious and highly 
explosive material, with a really marvellous fluency, ver- 
satility, ingenuity, energy, and, in fact, with every good 
quality, except that, the absence of which, unhappily, spoils 
all the rest, namely, wisdom. And, odd to say, even the 
word wisdom (saviezza) seems to be almost the only one 
which in these Speeches does not constantly pass his lips. 

Eeversing the child's order with his plate at dinner, 
let us keep to the last that which is the worst, and also 
the heaviest, part of the task before us : and begin by 
noticing one or two discourses of the Holy Father to 
little children, which are full of charm and grace. For 
even very little children go to him on deputations, and, 
reciting, after the Italian manner, discharge in manu- 
factured verse their anti-revolutionary wrath. An infant 
of five years old denounces before him the sacrilegious 
oppressor ! (ii. 405.) Another fancmlUtta declares the 
Pope to be the King of kings (ii. -465). These inter- 
views were turned by the Pope to edification. He tells 
the children of their peccatucci (ii. 209) — how shall we 
try to give the graceful tournure of the phrase ? " darling 
little sins :" and certain orphans he again gently touches 
with the incomparable Italian diminutive on their difet- 
tucci and their rabbiette, and lovingly presents to them 
the example of their Saviour : — 

" Now that the Church commemorates " (it was on Dec. 19) " the 
birth of Jesus Christ the babe, do you cause Him to be re-born in 



SPEECHES OF POPE PIUS IX. 



139 



your hearts beg Him to put there something that is good, 

namely, a good will to study, and to mind your work and all your 
other duties." 

And so he blesses them, and sends them away (ii= 119). 

There are other examples not less pleasing, such as a 
discourse to some Penitents of the Roman Magdalen. 
After mentioning the case of Rahab, the Pontiff proceeds 
in a tone both Evangelical and fatherly (ii. 57) : — 

" You, too, my daughters, carry the red mark ; you, too, carry a 
mark able to deliver you from the assaults that the enemies of your 
souls will make. This red mark you have put upon you ; and its 
meaning is, the most precious blood of Jesus Christ. Often meditate 
on this blood, which has merited for you the grace of your salvation 
and your conversion. At the feet of the crucified J esus, even as once 
did the repentant Magdalen, meditate on the love that He has shown 
you, and you will triumph over all your enemies." 

There is, perhaps, not a word of this affectionate and 
simple address, which would not be acceptable even if it 
were delivered from a Nonconforming pulpit ; so devoid 
is it of the specialities of the Roman Church. Nor is 
this the only discourse of which the same might be said 
(see, for instance, Disc, cxxii.). Nor must we very 
sharply complain if sometimes we find in these Discourses 
the religious ideas which we are wont to condemn as 
Popery. They are, perhaps, less frequent and flagrant 
than might have been expected. They assume promi- 
nence, however, in one passage particularly, where the 
Pope declares that the prayers of the Mother addressed 
to her Son have almost the character of commands (Jianno 
quasi ragion di comando, ii. 394), and there is traceable in 
some of the Addresses a curious, sometimes an amusing, 
idea of the personal claim upon the Blessed Virgin Mary 
and others of the Saints, which he has established by his 
acts, especially constituting the Immaculate Conception 



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a part of the Christian faith. " She owes you the finest 
gem in her coronet," says one deputation (ii. 325). "If," 
says another, " it be certain that gratitude is more lively 
in heaven than on earth, let him " (here we are dealing 
with St. Louis, to whom the Pope had erected a monu- 
ment), " by way of payment, give you back your crown " 
(ii. 116). And again, with yet greater naivete; "and 
most holy Mary the Immaculate, on whom you conferred 
so great an honour, surely she will never allow herself to 
be outdone in generosity ?" (ii. 26). 

Next after the personal piety and geniality, which not 
even all the perversions of his policy can extinguish in 
the Pope, some sympathy remains due to his irrepressible 
sentiment of fun. To this even social rumour has done 
justice in some cases. For example, at the time of the 
Council, when his hospitality was so taxed by the presence 
of large numbers of very poor bishops as to threaten him 
with an empty exchequer, he is commonly reported to 
have said, "facendomi infallibile, mi faranno fallire : while 
declaring me un-failable, they will cause me to fail? In 
these volumes he explains to a group of children the 
prevailing redundance of demoniacal action in Italy by 
recounting an observation then recently made to him, 
" that all the devils had been let out from hell, except a 
porter, to receive new arrivals." The preface shows he 
felt the ground to be tender, for he introduced the story 
by saying (i. 40) : " Here I should like to tell you an 
incident. Yet I am doubtful, as it might excite too much 
merriment ; but come, I will give it you." 

This for children; but for bishops also, newly-made 
bishops, he has his comic anecdote, and in order that it 
may be suitable, he chooses it from the life of a Saint, 
though a modern one. Alphonso Liguori, now not only 



SPEECHES OF POPE PIUS IX. 



141 



a Saint, but also lately promoted by the Pope to the rank 
of a Doctor of the Church, in his time, it seems, used to 
bore the Neapolitan Ministro Tannucci, and consequently 
sometimes found it hard to get within his doors. One 
day, having long to wait, the Bishop sat upon the steps 
and recited his "corona;" and he recounts his weariness 
in one of his letters, with the comment which shall be 
given in the original tongue : " quest o benedetto ministro 
mi fa sputare un ala di polmone " (ii. 286). 

The Pope's references to Holy Scripture are very 
frequent ; and yet perhaps hardly such as to suggest that 
he has an accurate or familiar acquaintance with it. 
They are possibly picked piecemea] out of the services of 
the Church for the day. It is, for example, to say the 
least, a most singular method of reference to the difficult 
subject of the Genealogies of our Lord to say (i. 127), 
" we read at the commencement of two of the Gospels a 
long Genealogy of Him, which comes down from Princes 
and Kings." Where, again, did the Pontiff learn that 
the Jews, as a nation, had some celebrity as smiths (nelV 
arte fabbrile, i. 169) ? with which imaginary celebrity he 
oddly enough connects the mention of the antediluvian 
Tubal-cain in Gen. iv. 22. Nor can anything be more 
curious than his exegesis applied to the ParabJe of the 
Sower. He expounds it to a Poman Deputation (i. 335). 
The wayside represents the impious and unbelievers, and 
all who are possessed by the devil ; those who received 
the seed amoug the thorns are those who rob their neigh- 
bour and plunder the Church ; the stony places represent 
those who know, but do not act. " And who are the 
good ground? You. The good ground is that which 
is found in all good Christians, in all those who belong 
to the numerous Catholic Clubs." Now the Clubs on the 



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SPEECHES OF POPE PIUS IX. 



other side are Clubs of Hell (ii. 420 bis) ; sanctity is thus 
(here and commonly elsewhere) identified with certain 
politics. Nor does it seem very easy to trace in detail 
the resemblance between the exposition of the Yicar and 
that given by the Principal (St. Matt. xiii. 18-23). 

Indeed the Papal Exegesis appears somewhat frequently 
to bear marks of dormitation. Thus, placing King 
Solomon at a date of twenty-two or twenty-three centuries 
back (ii. 32), he makes that sovereign the contemporary 
either of Pericles, or of Alexander the Great. More 
important, because it is a specimen of the wilful inter- 
pretations so prevalent at Eome, is the mode in which 
he proves his right to be the Teacher-general of all States 
and all nations, because (ii. 456) Saint Peter was chosen, 
in the case of Cornelius, to preach the Gospel to the 
Gentiles. 

Many, again, will read with misgiving the Pope's 
treatment of the text, St. Luke ii. 52; "And Jesus 
increased in wisdom and stature." " This increase was 
only apparent, for in Him, the Son of God, was " (i. e. was 
already) " the fulness of all wisdom, as of every virtue " 
(i. 42). To resolve positive statements of Holy Scripture 
into mere seeming, is not a mode of exposition the most 
in favour with orthodox Christianity ; and, if it is to be 
applied to statements affecting the Perfect Humanity of 
our Lord, to what point is it to be carried ? The Com- 
mentary of Cornelius a Lapide, which will not be viewed 
with suspicion in Roman quarters, discusses at great 
length this most interesting text, and, after consideriug 
the varied language of the Fathers, proceeds to lay it 
down that, besides growth in appearance and in the 
opinion of men, and besides the growth of what we term 
experience, " tertid et proprie, esto Christus non creverit 



SPEECHES OF POPE PIUS IX. 



143 



sapientia et gratia habituali, crevit tamen actuali et 
practica ; nam robur spiritus et sapientiam ccelestem in 
aninia latenteni, indies magis et magis exerebat etiam 
existens puer." Those who desire a more modern state- 
ment may with advantage consult a beautiful passage in 
the commentary of Dean Alford in loco. 

But what is really sad in the Scriptural references of 
the Pope is the incessant and violent application which 
is made of them to political incidents and circumstances, 
and the too daring appropriation to himself of passages, 
very exalted indeed, which relate to our Saviour. 

As respects the former of these topics, we may take 
as an example a short speech to a company of ladies 
engaged in the reclamation of girls who have lived a life 
of shame : " With the same charity and zeal which you 
have employed in doing good to these girls, by reclaiming 
them from sin, be careful to pray the Almighty that 
your charity may also reach all the enemies of the 
Church." What would be thought of the taste of any 
Protestant association of this country which should exhort 
the managers of the Magdalen never to forget praying 
God for the conversion of Papists ? Tories and Liberals 
might in this way reciprocally do a stroke of business in 
politics while exercising their charity and piety. In 
truth, it might seem to the readers of these volumes as if 
the putting down of Italian liberalism and nationality 
(which are for the Pope one and the same thing) had 
constituted the one great purpose for which the Gospel 
had been sent into the world. Certainly no one can 
complain that the Pope's injunctions to pray are not 
sufficient either in number or in urgency : they are 
incessant. The Pope gives no countenance whatever to 
the theory of Professor Tyndall, or to that of Mr. Knight, 



144 



SPEECHES OF POPE PIUS IX. 



who, as we understand, so cleverly settles the great 
Prayer-controversy by " splitting the difference." But 
of the almost innumerable exhortations to pray in these 
volumes, at least nineteen in twenty are directed to the 
establishment of sound Papal politics, and the conversion, 
or, failing this, the destruction of Liberals, as though 
they were the people of some new Sodom and Gomorrah, 
or Tyre and Sidon ; to the triumph of the Church, and 
the restoration of what the Pope, with his peculiar ideas, 
is pleased to call " peace." 

It appears, however, that the comparison, which he 
draws indirectly between women living by the wages of 
sin and Liberals, admits of a yet more pungent applica- 
tion in the case of a class who are, in the Pope's eyes, even 
worse than Liberals. These are the bad Catholics, who 
have " disdained the light of faith." These will, he says 
(ii. 31), be judged more severely than women who live in 
shame, but who are far more likely to repent. " The 
light of faith " is, we opine, that of the Vatican Council ; 
and the " bad Catholics " appear to be the eminent men 
who declined to affirm as immemorial truths the novelties 
and the historical falsehoods it imposed. 

One touch remains to be added to this portion of the 
extraordinary picture. The prisoner not imprisoned, who 
is weekly visited by crowds or companies of lawbreakers, 
glorying in impunity, receives from them, and from the 
sycophants about him, an adulation not only excessive in 
its degree, but of a kind which, to an unbiassed mind, may 
seem to border on profanity. To compare him with the 
Scripture worthies generally is not enough. Claiming, 
under the new-fangled E6man religion, to possess in his 
single hands all the governing powers of the Eedeemer 
over his Church, it is also in the sufferings of Christ alone 



SPEECHES OF POPE PIUS IX. 



145 



that he and his worshippers, he with some little excuse, 
they with hardly any, find a fit standard of comparison for 
what he has to endure. Now as to his own sufferings, we 
have no doubt he must suffer much, when he looks abroad 
over the Christian world, and reckons up the results of 
what the most distinguished of our Roman Catholic laymen, 
in a lecture to the Roman Catholics of a midland town, 
recently and justly called the longest and most disastrous 
Pontificate on record. But the sufferings mentioned in- 
cessantly in this book are the sufferings pretended to be 
inflicted by the Italian Kingdom upon the so-called 
Prisoner of the Vatican. Let us see how, and with what 
daring misuse of Holy Scripture, they are illustrated in 
the authorized work before us. " He and his august 
consort," says Don Pasquale, speaking of the Count and 
Countess de Chambord, " were profoundly moved at such 
great afflictions, which the Lamb of the Vatican (VAgnello 
del Vaticano, ii. 545) has to endure." 

On the 23rd of March, 1873 (ii. 291), the Pope draws a 
picture of the Apostles, repairing to our Lord, and desired 
by Him to take their rest around him. He proceeds : 

" Even now there is a parallel to this ; when from different parts of 
the Catholic world the bishops and missionaries repair to Eome that 
they may give account of their missions to the present most unworthy 
Vicar of Jesus Christ, and find within the narrow limits of the 
Vatican an interval of rest from their labours." 

On the 3rd of July, 1871 (i. 131), the Pope reminds his 
ex-employes of the solemn words used by St. Thomas, 
when he proposed to accompany his Master to death, " Let 
us also go, that we may die with him" (John xi. 16). 
" You," he says, " are they who this morning resemble 
those faithful followers of Jesus Christ, in your visit to the 
foot of the Pontifical throne." On the 5th of August, 



148 



SPEECHES OF POPE PIUS IX. 



1871, he is visited by the Figlie di Maria ; and again, he 
compares their visit to the act of the Blessed Virgin and 
her companions, who stood by the Cross of Christ (ii. 212). 
He adds : " It is not, however, true that on my Calvary I 
suffer the pains which Jesus Christ suffered on His ; and 
only in a certain sense can it be said that in me there is 
renewed in figure all that was in fact accomplished on the 
Divine person of the Redeemer." Even so he quotes the 
inexpressibly solemn words of our Lord at the moment of 
His capture (John xviii. 9), "I am the Yicar of Jesus 
Christ, and I have the right to employ the very words of 
Jesus Christ. My Father, those whom Thou hast given 
me I will not lose (quos dedisti mihi, non perdam)"* 

It is futile to attempt a defence of language such as 
this by alleging that, according to the beautiful observa- 
tion of St. Augustine, Christ is relieved in His poor, and 
that according to the yet loftier teaching of St. Paul, the 
measure of His sufferings is filled up in His saints. 
Where St. Paul withheld his foot, Pius IX. does not fear 
to tread. Where St. Paul gave the catalogue of his suffer- 
ings, no less truthful than terrible (2 Cor. xi. 23-27), he 
did not call them his Calvary, as the Pope calls his volun- 
tary sojourn within the walls of a noble Palace which is 
open to all the world, and which he can inhabit, leave, re- 
enter, when and as he pleases. When he recorded the 
good deeds of Priscilla and Aquila, who for his life had 
exposed their own (Rom. xvi. 3), he did not compare even 
these noble sacrifices with the ministries rendered in the 



* It is strange to observe that the words quoted by the Pope do 
not correspond with the Vulgate (Ed. Frankfort, 1826, with the 
approbation of Leo XII.), either in John xviii. 9, where it reads quos 
dedisti mihi, non perdidi ex eis quemquam, or in John xvii. 12, where the 
words are, quos dedisti mihi, custodivi. 



SPEECHES OF POPE PIUS IX. 



147 



Gospels, by her whom the Pope teaches us. to deem the 
holiest of women, to the Son of God himself. His sub- 
limity is ever as simple, natural, and healthy, as the daring 
and stilted phrases of the modern Vatican are the reverse. 

If the Pope sees in his own official character such high 
personal titles and such nearness to Christ, it can be no 
wonder that he should raise those titles, which are official, 
to an extraordinary altitude. He does not, indeed, quite 
emulate in all points the astounding language of Don 
Pasquale, who always goes mad in white linen when the 
Pope goes mad in white satin.* Yet he says (ii. 265), 
" Keep, my Jesus, through the instrumentality of the 
successors of the Apostles through the instrumentality of 
the clergy, this flock, that God has given to you and to me" 

No wonder then, as he is thus partner with Christ in a 
separate and transcendent sense, that he should give us as 
a rule for our Italian politics, whoever is for me, is for God 
(chi e con me, e con Dio). It may be thought that this is 
the assumption which all Christian men should make. 
But that is not his opinion. When similar manifestations 
of piety are hazarded on behalf of the Italian Government, 
mildly to consecrate their cause, which is after all the 
cause of a great nation, he executes summary justice (ii. 
317) upon such pretences. " Somebody has had the bold- 
ness to write, ' God is not on the side of the Pope, but on 
the side of Italy.' This assertion, somewhat impudent, is 
contrary to the facts. And first of all I shall say, that if 

* In speaking of the probable condition of Eatazzi in the other 
world (ii. 342), the Pope says he knows not what his fate may be, and 
is satisfied with calling him questo infelice. Don Pasquale, on the other 
hand (p. 348), says that the Pope being the Supreme Judge in the 
Church, was thereby entitled to pronounce a sentence far more 
definite and terrific on the unhappy Sectarian ; but was pleased to 
hide his judgment under the inscrutable veil of the judgments of God. 

M 



148 



SPEECHES OF POPE PIUS IX. 



Italy is with God, then assuredly she is with His Vicar." 
It is all of a piece. Nothing but the superhuman is good 
enough for the Pope ; and in the next edition of the 
Roman religion, probably even this will not do. We 
have already shown where Don Pasquale, an accomplished 
professor of flunkey ism in things spiritual, calls the Pope 
outright by the term " inspired." Again, in presenting 
his volumes to Count de Chambord (ii. 547), he has it 
thus : 

" Nel gran volume, ove il Divin fecondo 
Spirto, parlando Pio, suo verbo detta." 

Nor can it be said that the Pope himself, here at least, falls 
short of his obsequious editor, when we observe the view 
he takes of his own authority as matched with that of an 
inspired prophet : even of him whom God " sent unto 
David " (i. 364), and who professed to tell out to the King 
the very words which the Lord had given him (2 Sam. vii. 
1-14). To the parishioners of two Roman parishes, he 
as " their Sovereign," explains the misconduct, and false 
position, not of Italy only, but of the Governments gene- 
rally : he coolly, after his manner, appropriates to himself 
the words of our Lord, " He that is not with me, is against 
me ; " and then, apparently under some strange paroxysm 
of excitement, he proceeds (i. 365) : 

" You have, then, my beloved children, the few words which I 
desired to say to you. But I go farther. My wish is that all govern- 
ments should know that I am speaking in this strain. I wish that 
they should know it, inasmuch as I do it for their good. And I have 
the right to speak, even more than Nathan the prophet to David the King 
(anche pin che Natan prof eta al Be Davide), and a great deal more than 
Ambrose had to Theodosius." 

The comparison with St. Ambrose and his memorable 
and noble proceedings, is pragmatical enough ; but it is 



SPEECHES OF POPE PIUS IX. 



149 



entirely eclipsed by the monstrous declaration by the Pope 
of his superiority to an inspired teacher. We spoke some 
pages back of sighs or shrugs as the signs of emotion, 
which the Papal utterances, reported in the public journals, 
have from time to time suggested. But if Christendom 
still believes in Christianity, this audacity, of which Exeter 
Hall will indeed exult to hear, is far beyond either sighs or 
shrugs : it more fitly may cause a shudder. 

This daring assumption, however, is not an accident or 
a caprice ; it is as it were a normal result of the Pope's 
habitual and morbid self-contemplation, of monstrous 
flattery perpetually administered, and, yet more, of that 
ecclesiastical system which is gradually (and, we must 
hope, without any distinct consciousness) raising the per- 
sonal glorification of the Pope towards the region of a 
Divine worship, due from men to one who, in these 
volumes, is not only the official Vicar, but also, in some 
undefined way, the personal Representative of God on 
earth (see e.g. i. 430, ii. 165). Not only is his person sacred 
generally, but we have the sacred hand (i. 397), and the 
sacred foot (ii. 56, 192, 357), nay, even the most sacred foot 
(ii. 330). Well may Dr. Elvenich* say there seems to be 
meditated a Pope-worship (Papstcult), to stand beside the 
God-worship. Of the things we are bringing to view, 
many are so strange that they can hardly at once be be- 
lieved. In this instance, as in others, the true passes 
beyond the ordinary limits of the credible. 

A subordinate part of this system is to be found in the 
curious coquetry which the work exhibits to the world, 
with reference to the assumption of the title " Pius the 
Great." In dispersed places of the volumes, it is applied ; 



* ' Der unfeMbare Papst.' Breslau, 1874-5. 

M 2 



150 



SPEECHES OF POPE PIUS IX. 



as well it may be, to a Pope who is termed in them him- 
self a prodigy and a miracle. These precedents carefully 
gathered, may hereafter form an important element in 
some catena demonstrative of a general consensus of man- 
kind. But, moreover, it seems that the Marchese 
Oavaletti, a leading Papalino, made known to the Pope 
that good Catholics (a phrase which here means flaming 
Ultramontanes) desired to pay him two new honours. 
One of them was to adjoin to his name the title of II 
Grande (ii. 484-87). We may^ perhaps, refer to another 
scene, acted 1800 years ago, not far from the Yatican, and 
recorded by Shakespeare. 

" Casca. There was a crown offered him ; and, being offered him, lie 
put it "by with the back of his hand, thus ; and then the people fell a 
shouting. . . . . 

" Brutus. Was the crown offered him thrice ? 

" Casca. Aye, marry, was't ; and he put it by thrice, every time 
gentler than other." — Julius Ccesar, ii. 2. 

So the Pope gives three reasons, as they may be called, 
for declining, or rather for not accepting ; 6 6 every reason 
gentler than other." The first is that our Saviour when 
called w Good Master," replied " that God alone is good." 
The second, that " God is great and worthy to be praised." 
The third admits that three truly great Pontiffs did re- 
ceive this title, but only when they were dead and gone, 
and when the judgments of men were therefore more calm 
and clear. Rather a broad hint for the proper time when 
it arrives. 

But it is time to turn, with whatever reluctance, to the 
truculent and wrathful aspect, which unhappily prevails 
over every other in these Discourses. 

In order, however, fully to appreciate this portion of the 
case, it is necessary to bear in mind that the cadres^ or at 



SPEECHES OF POPE PIUS IX. 



151 



least the skeletons and relics, of the old Papal Government 
over the Eoman States are elaborately and carefully main- 
tained ; * and it appears to be one of the main purposes of 
the " alms," collected from the members of the Papal 
Church all over the world, as doubtless they are aware, to 
feed ex-customhouse officers, ex-postmasters, and ex-police- 
men. All these in their turn, and the representatives of 
several other departments, have from time to time been 
received by the Pope in solemn deputation, and reap their 
full share of compliment if not as martyrs yet as confessors 
of the Church. The police, indeed, who in Italy have had 
but an unsavoury reputation, and in Eome were no- 
toriously the scum of the earth, have, notwithstanding, 
been deemed worthy to lead the van (i. 46) on the 20th of 
January, 1871. The ex-functionaries of the Post Office 
follow on February 5 (p. 50), and are gravely assured by 
his Holiness that the Catholic public are everywhere in 
fond admiration of the conduct of the ex-employe's, and 
that their noble conduct echoes through every portion of 
the world ! With a force of imagination such as this, it 
never can be difficult to make a case into what one wishes 
it to be. The Register Office follows, with the Stamp 
Department, and alas ! the Lottery, on the 9th of March 
(p. 71) ; and a very conspicuous place is given to the 
repeated military deputations (i. 69, 87, 99). 

We must carefully bear it in mind that none of these 
appear at the Vatican as friends, as co-religionists, as re- 
ceivers of the Pontiff s alms, or in any character which 



* We have seen it stated from a good quarter that no less than 
three thousand persons, formerly in the Papal employ, now receive 
some pension or pittance from the Vatican. Doubtless they are 
expected to be forthcoming on all occasions of great deputations, as 
they may be wanted, like the supers and dummies at the theatres. 



152 



SPEECHES OF POPE PIUS IX. 



could be of doubtful interpretation. They appear as being 
actually and at the moment his subjects, and his military 
and civil servants respectively, although only in dis- 
ponibilita, or (so to speak) on furlough ; they are headed 
by the proper leading functionaries, and the Pope receives 
them as persons come for the purpose of doing homage to 
their Sovereign (pp. 88, 365). Thickly set among all 
these appear the deputations of the Eoman aristocracy. 
True, its roll is not complete ; for by far the most distin- 
guished member of the body, the able, venerable, and 
highly cultivated Duke of Sirmoneta is a loyal subject of 
the Italian Kingdom. As to the residue (so to call them), 
they are those of whom Edmond About sarcastically said, 
Helas I les pauvres gens I Us nont pas me me de vices ! 
They constitute, however, a mainstay of the Papal hope. 
It was to them he announced (i. 147-8) that Aristocracy 
and Clergy were the true props of thrones, that plebeian 
support was naught, and that Jesus Christ loved the 
aristocracy ; and belonged to it. In a somewhat wide 
construction of the word it must be owned. 

But, if we are to accept the statements of this approved 
Reporter, the popular gatherings were frequent, and not 
more frequent than remarkable, in the halls of the Vatican. 
One or two parishes would yield deputations said to con- 
sist of 1000 or 1500 persons. But the numbers assembled 
often, as we shall see, went far beyond this mark. Great 
masses of persons were, and, we presume, still are en- 
couraged to congregate in the Vatican for the purpose of 
presenting most seditious and rebellious Addresses, and of 
hearing highly sympathetic Replies. 

We should have supposed it impossible that the lan- 
guage of treason against Italy could go beyond the licence 
of these volumes. In a few cases, however, our editor 



SPEECHES OF POPE PIUS IX. 



153 



informs us that it has been thought right, once under the 
direct order of the highest personage concerned, to keep 
back from the press some portion of the language used 
(ii. 299). What has been published is certainly flagrant 
up to the highest degree of flagrancy yet known in the 
annals of the Popedom or the world ; though it may be 
reserved for Pius IX. in this point, as in others, to surpass 
his predecessors, as they have surpassed the rest of men. 
The Discourses generally, and all the daring defiances of 
law which, with the Addresses, they contain, are or- 
dinarily reproduced in the 4 Osservatore Eomano ;' and 
words spoken in the air, or taken from private manu- 
scripts, are thus at once converted into the grossest 
offences against public order that a press can commit.* 

And all this is borne and allowed by the tyrannical 
Italian Government, which keeps the Pope a " prisoner," 
and under which, as the Pope declares, " for good men 
and for Catholics liberty does not exist" (questa liberta per 
gli uomini onesti e pei Cattolici non esiste, ii. 25). 

We have already glanced at the nature of the audiences 
to which are addressed the speeches we are now about to 
describe, so far as samples can describe them. We turn 
to the speeches themselves. " What boldness," says the 



[* It is also to be observed that we know from other sources of at 
least one deputation to the Pope, which has been omitted by Don 
Pasquale from the record. See the Eeport of the Council of the 
League of St. Sebastian for 1872, read at General Meeting January 20, 
1873, p. 5: "On June 21st a deputation from the League had the 
honour of an audience with the Sovereign Pontiff, and presented an 
address of congratulation and sympathy. The Deputation was intro- 
duced by the Hon. and Eight Eev. Monsignor Stonor, and was com- 
posed of Count de la Poer, M.P., Capt. Coppinger, Mr. Winchester, 
and Mr. Vansittart. On this occasion, as on the last, the Holy Father 
bestowed his blessing on the League, and all connected with it."] 



154 



SPEECHES OF POPE PIUS IX. 



Prince Consort, speaking of the King of Prussia in 1847,* 
<; in a king to speak extempore !" With his sagacious 
mind, had he seen what a Pope could do, he would 
have been tempted to double or treble his notes of 
admiration. 

It is hardly possible to convey to the mind of the 
reader an adequate idea of the wealth of vituperative 
power possessed by this really pious Pontiff. But it is 
certainly expended with that liberality which is so strictly 
enjoined by the Gospel upon all the rich. The Italian 
Government and its followers, variously in their various 
colours, are wolves; perfidious (ii. 83); Pharisees (i. 254, 
380) ; Philistines (ii. 322) ; thieves (ii. 34, 65) ; revolu- 
tionists (i. 365, and passim); Jacobins (ii. 150, 190); 
sectarians (i. 334) ; liars (i. 365, ii. 156) ; hypocrites 
(i. 341, ii. 179); dropsical (ii. 66); impious (passim); 
children of Satan (ii. 263) ; of perdition, of sin (i. 375), 
and corruption (i. 342); enemies of God (i. 283, 332, 
380) ; satellites of Satan in human flesh (ii. 326) ; 
monsters of hell, demons incarnate (i. 215, 332, ii. 404) ; 
stinking corpses (ii. 47) ; men issued from the pits of 
hell (i. 104, 176 — these are the conductors of the national 
press); traitor (i. 198); Judas (ibid.); led by the spirit 
of hell (i. 311); teachers of iniquity (i. 340 — these are 
evangelical ministers in their " diabolical " halls) ; hell 
is unchained against him (ii. 387), even its deepest pits 
(i. 368, ii. 179). Nearly, if not quite, every one of these 
words is from the Pope's own lips ; and the catalogue is 
not exhaustive. Yet he invites children, and not children 
only, but even his old postmen and policemen, to keep a 
watch over their tongue ! (custodendo generosamente la 



* ' Life of the Prince Consort,' i. 407. 



SPEECHES OF POPE PIUS IX. 155 

lingua, ii. 125). To call these flowers of speech is too 
much below the mark : nay, they are of themselves a 
flower-garden ; nay, they are a Flora, fit to stock a con- 
tinent afresh, if every existing species should be extinct. 
It may be thought that other illustrations may seem, 
after these, but flat and stale ; nevertheless we must 
resume. What remains will be found worthy of what 
has preceded. 

After what we have shown of the relation which the 
Pontiff imagines to subsist between himself and the 
person of Our Lord, it may seem to be a condescension 
on his part when he compares himself, or complacently 
allows himself to be compared, to such characters as 
David, or Tobias, or Job. Perhaps these are introduced 
to act by way of set-off to the representations of the 
unfortunate Victor Emmanuel, who in the mouth some- 
times of the Pope and sometimes of those who address 
his delighted ear is Holofernes, as in ii. 143, or Absalom 
(in conduct, not in attractions), as in ii. 143, or Pilate, 
Herod, Caiaphas (i. 461), or Goliath (ii. 301), or Attila. 
But it may be thought our citations thus far have been 
mere phrases torn from the context ; and the height, to 
which the inflammatory style of speech is capable of 
soaring, will be more justly understood if we quote one 
or two passages. Let us begin with vol. ii. p. 77 : 

" Woe then to him, and to them, who have been the authors of so 
great scandal. The soil usurped will be as a volcano, that threatens 
to devour the usurpers in its flames. The petitions of millions of 
Catholics cry aloud before God, and are echoed by those of the pro- 
tecting saints who sit near the throne of the Omnipotent himself, 
and point out to Him the profanations, the impieties, the acts of 
injustice, and make their appeal to God's remedies; but to those 
remedies, which proceed forth from the treasures of His infinite 
justice." 



156 



SPEECHES OF POPE PIUS IX. 



The Papal thought shall be allowed to develop itself by 
degrees. Giving his blessing to a deputation of youths, 
he desires it may accompany them through life, and when 
they yield their souls to God. 

" The soul, too, will the impious yield ; but will yield it, as Abraham 
said to the rich Glutton " (Did he ? Not in Luke xvi. 25, 6), " to pass 
into an eternity of suffering, amidst the din of the blasphemies of the 
devils, who bear that soul to hell." — i. 430. 

But who, it may be asked, are these " impious," whose 
breath has the stench of a putrid sepulchre (i. 341) ? 
The answer is more easy than agreeable. They are 
simply the Liberals of Italy. This is the favourite word 
for them, and a phrase almost exclusively indeed appro- 
priated to their use. One passage in particular fixes the 
meaning beyond doubt. The Holy Father says (i. 286) : 
" In Rome, not only is it attempted to diffuse impiety all 
around, but men even dare to teach heresy, and to spread 
unbelief." Now as impiety proper is the last and worst 
result of heresy or unbelief, it is strange at first sight to 
find it placed on a. lower grade in the scale of sins. But, 
when we remember that in these volumes it simply means 
Italian liberalism, the natural order of ideas is perfectly 
restored. 

To a popular audience, from the parish of San Giovanni 
de' Fiorentini, he says (i. 374) : 

" At the top of the pyramid is One, who depends on a Council that 
rules him ; the Council is not its own master, but depends on an 
Assembly that threatens it. The Assembly is not its own master, for 
it must render an account to a thousand devils who have chosen it, 
and who drive it along the road of iniquity ; and the whole of them 
together, or at any rate the chief part, are bondmen, are slaves, are 
children of sin : the Angel of God follows them up, and with bared 
sword menaces those who pretend to be so much at their ease. The 
day will come when the destroying Angel will cause to be known the 
justice of God, and the effect of His mercies." 



SPEECHES OF POPE PIUS IX. 



157 



What and for whom His mercies are will be seen 
shortly. To certain Clubs Pius IX. says (ii. 421, bis) : 

" The Cross, appearing in that valley of final judgment, will crush, 
with the mere view of it, both Deputies and Ministers, and some one 
else (altri) set higher still ; and all those who have abused the patience 
of the Eternal. At the sight of that Tree will tremble all the world, 
and the peoples bowed down to earth will implore the mercy of the 
divine Redeemer, and will trust in Him; but certain persons, to whom 
I have alluded, and that are now in power for the ruin of Church and 
people, will utter cries of despair and trouble, -inasmuch as there will 
be no mercy for them." 

The door of conversion and return indeed is not yet 
closed, and frequent prayers are offered for them ; but 
the continued support of Liberalism and Italian nationality 
can only end in the manner of which the Pope has given 
so telling a description. Thus for example (i. 224) : 

" Ah ! even upon these I invoke, yet again, the mercy of the Lord, 
that He may convert them, and they may live ! But I say at the 
same time, if at all hazards they persist in refusing the light of 
Divine grace, well, may God at length accomplish that which in His 
justice He has resolved to do." 

A word in summing up this portion of our notice. It 
was not by words of scorn that Christ began the Sermon 
on the Mount. It is not by words of scorn that the Pope 
will revive the flagging and sinking life of Christian 
belief in Italy, or will put down the spirit of nationality 
now organised and consolidated, or will convert the 
world. It would be well if he would take to himself the 
words of a living English poet : 

" For in those days 
No knight of Arthur's noblest dealt in scorn ; 
But if a man were halt or hunched, in him 
By those whom God had made full- limbed and tall 
Scorn was allowed as part of his defect, 



158 



SPEECHES OF POPE PIUS IX. 



And he was answered softly by the King 
And all his table." * 

As might be expected, the Addresses to the Pope are 
not tuned to a lower pitch than his replies. There are 
hardly any among them which do not contain the lan- 
guage, commonly the most burning language, of treason 
and of sedition. Manhood, womanhood, childhood, all 
sing in the same key. Innocence and sedition, as we 
have already observed, join hands. The little one, who 
has but just completed a single lustre, announces in the 
poem she recites (ii. 406) the restoration of the Temporal 
Power over Italy and the whole world : 

" Poco tempo ancora, e Pio 
Regnera sul mondo intiero." 

The lips are the lips of infancy ; but the tune has the 
true ring of the Curia. But there are important dis- 
tinctions to be observed. Even distant observers may 
appreciate the wisdom with which the Government of 
Italy leaves to the Pope a perfect freedom to speak his 
mind on the laws, the throne, and the constituted order 
of the country. If such freedom exists we cannot well 
expect it to be used in any way but one, though the use 
certainly might have well been restrained to less frequent 
occasions, and a more civilized range of language. How- 
ever, let this pass ; and let every allowance be made for 
Papal partisans among those once his subjects. But what 
are we to say of the sense of public propriety among 
foreigners, Englishmen we regret to say included in the 
number, who travel from distant countries, and abuse 
the immunity thus accorded to offer public and gross 



* Tennyson's ' Guinevere/ 



SPEECHES OF POPE PIUS IX. 



159 



insult to the Italian Government, under whose protection 
and hospitality the y are living ? Perhaps the most in- 
ordinate example of this very indecent abuse is in the 
" most noble Catholic deputation of all nations," which 
made its appearance in the Vatican on the 7th of March, 
1873, and which was headed by Prince Alfred Lichten- 
stein (ii. 257). In their address they denounce " the 
most ignoble violation of the law of nations " by the 
Italian Government, their " execrable crime," their 
" hypocritical assurances," and so forth. Not content 
even with this outrage, they proceed to denounce, of 
their own authority, all ideas of compromise or adjust- 
ment, for which the Government of Italy had always been 
seeking. 

" With the enemies that rage against you, Holy Father, and against 
the religions orders, no reconciliation is possible. War, waged by 
such enemies, is not terrible : the only thing to be dreaded in this 
case is peace. (Bravo ! bravo ! bravo !) No doubt they would be 
right glad to conclude with you a perfidious compromise ; they 
ardently desire it." 

And then with incomparable taste on the part of such 
Englishmen as were present, towards the King of Italy, 
the Ally of Her Majesty, " No, no ; Peter, alive in your 
person, will be ever admirable in his heroic resolution 
against Herod" (ii. 257-9). 

After more slang of the same kind — from persons 
acting thus entirely beyond their right, this language 
deserves no better name — and a glowing eulogy on the 
Syllabus and the Encyclical, the addressers give place 
to the addressed, who assures them that all they have 
said is true, though some of it severe (ibid. 261). Have 
any of these gentlemen, princes and others, considered 
what sort of protection their own Governments would be 



160 



SPEECHES OF POPE PIUS IX. 



able to afford them if the Italian Government should 
think fit to take proceedings against them, or to expel 
them summarily, and rather ignominiously, from its 
territory, as enemies of the public peace ? 

It is now time to examine by such lights as we possess 
what is really the actual state of things in Rome, which 
furnishes the occasion for the violent and almost furious 
denunciations of the Pope ; and to inquire also what 
would be the state of things which he desires to have 
established in its stead. 

The condition in which he thinks himself to be is, that 
he is a prisoner in the Yatican ; while outside its walls 
are ruin, oppression, revolution, confusion, and un- 
restrained blasphemy and profligacy. And what he de- 
sires is simply the restoration of freedom and of peace. 
It will not be at all difficult to perceive what the Pope 
signifies by freedom and peace, or by what means ' they 
are to be attained : but first a word on the actual condition 
of Rome. It never had the name, under the Popes, of a 
very well-ordered city. The Pontiff, however, speaks of 
it as having been under his dominion holy ; whereas now 
it is a sink of corruption, and devils walk through the 
streets of it. Now, except upon this authority of one 
who knows nothing except at second-hand, nothing except 
as he is prompted by the blindest partisans, it seems 
totally impossible to discover any evidence that Rome of 
1874 is worse than Rome before the occupation, or worse 
than other large European cities. And this really is a 
question not of dogmatism or of declamation, but of 
testimony ; and not of the testimony of prejudiced asser- 
tion, but of facts and figures. To this test the condition 
of every city can be brought, with more or less of 
approach to precision. Except, indeed, under a system 



SPEECHES OF POPE PIUS IX. 



161 



like that of the Papal Government ; when the press was 
enslaved, and the stint of public information was such, 
that even a copy of the Tariff of Customs Duties was not 
to be had in Eome (as happens to be within our know- 
ledge) for love or money. Now these odious charges 
that a peculiar immorality and utter disorder prevail in 
Rome are launched by the Pope with such vagueness, 
that if they came from a less exalted persouage they 
would at once be called scurrilous and scandalous, and it 
would be said, here is a common railer who, having no 
basis of fact for his statements, takes refuge in those 
cloudy generalities, under colour of which fact and fig- 
ment are indistinguishable from each other. After taking 
some pains to make inquiry from impartial sources, we 
are able to state that the police of the national Rome is 
superior to that of Papal Rome, that order is well main- 
tained, crime energetically dealt with. 

It is known that at the time of the forcible occupation 
in 1870, a number of bad characters streamed into the 
city ; but by energetic action on the part of the Govern- 
ment, ill-supported, we fear, by the clergy, they were, by 
degrees, got rid of, and soon ceased to form a noticeable 
feature in the condition of the place. For ostensible 
morality the streets will compare favourably with the 
Boulevards of Paris, and for security they may generally 
challenge the thoroughfares of London. We cite a few 
words from a very recent and dispassionate account : — 

" The police of Eome is far better than the old Papal police ; order 
is better kept, and outrages in the streets are of rare occurrence. 
Crime is promptly repressed The theatres are not much fre- 
quented, and are neither worse nor better than such places elsewhere. 
The city is clean and well kept. There are not half the number of 
priests or friars in the streets, and mendicancy is not a tenth part of 
what it was formerly. 



162 



SPEECHES OF POPE PIUS IX. 



We are entitled, indeed, to waive entering upon any 
more minute particulars until the charges have been lodged, 
with some decent attention to presumptions of credibility. 
But it has been our care to obtain from Rome itself some 
figures, on which reliance may be placed. They indicate 
the comparative state of Eoman crime in the two last full 
years of the Papal rule (1868, 1869), and the three full 
years (1871, 1872, 1873), of the Italian rule :— 





1868, 


1869. 


1871. 


1872. 


1873. 


Highway robberies 


236 


123 


103 


85 


26 


Thefts ...... 


802 


714 


785 


859 


698 


Crimes of violence . 


938 


886 


972 


861 


603 


Total . . . 


1976 


1723 


1860 


1805 


1327 



In 1870, which was a mixed year, and does not assist 
the comparison, and which was also a year of crisis, the total 
was 2118, and the crimes of violence (reatidi sangue) were 
no less than 1175. It will be observed that these figures 
confute the statements of the Pope. The two first of the 
Italian years were affected by the cause to which we have 
referred ; but still their average is lower than that of the 
last two years in which Rome was still the " holy " city, 
and in which devils did not walk the streets of it. The 
average of the three years is 1665 against 1723 in the last 
Papal year. The year 1873, in which alone we may con- 
sider that the special cause of disturbance had ceased to 
operate, shows a reduction of 391, or more than 22 per 
cent., on the last year of the Pope. Yet more remarkable 
is the comparison if we strike out the category of thefts, 
the least serious of the three in kind. We then obtain the 



SPEECHES OF POPE PIUS IX. 



163 



following figures : for the last Papal year, 1869, 1009 ; 
for 1873, 634; or a diminution of nearly 40 per cent. 

But while the accusations are thus shown to be utterly 
at variance with the facts, still they are intelligible. The 
cursing vocabulary, so to call it, which has been given, 
exhibits their character, though in a wild and wholly reck- 
less manner. Where the passion shown is rather less over- 
bearing, there is more of the daylight of ideas. And the 
idea everywhere conveyed is briefly this ; that a state of 
violence prevails. There is no liberty for honest men or 
for Catholics (ii. 25) : matters go from bad to worse. 
What is wanted is that Grod should liberate His Church, 
give her the triumph (this is the favourite phrase) which 
is her due, and re-establish public order (i. 44) ; it is to 
escape from this state of violence and oppression, which, 
in simple truth (davvero) is insupportable and impossible 
for human nature (ii. 54). As for the Pope himself, who 
does not know, so far as Ultramontane organs all over the 
world can convey knowledge, that he is a prisoner ? 
Although, it must be confessed, that a new sense of the 
word has had to be invented, to serve his turn : for, as he 
himself has explained, his prison is a prison with only 
moral walls and bars, since he admits there are neither 
locks nor keepers (i. 298). How, with his sense of 
humour, how, in making these statements, must he in- 
wardly have smiled the smile of the Haruspex at the gross 
credulity of his hearers ! He cannot go out ; and he 
will not (i. 72). He would be insulted in the streets (i. 
298) ; and here, fortunately, he has a case in point to ad- 
duce, for once upon a day it happened that a priest had 
actually been pelted ; and somewhere else (i. 467) it 
appears that an urchin or two had been heard to shout 
" morte ai preti" down with the priests : though in no 



164 



SPEECHES OF POPE PIUS IX. 



instance does he show that, even if a stone was thrown, 
the public authority had refused or tampered with its duty 
to afford protection to layman and priest alike. 

However, as we have seen, the Pope's allegations of 
oppression and violence are in terms very grave. But his 
own lips, and his own volumes, unconsciously supply the 
confutation ; and this in two ways. For first, it is clear, 
if we accept the statements of this curious and daring work, 
that the people of Rome are almost wholly on his side 
against the Government, not on the side of the Govern- 
ment and the nation against him. A careful computation 
of the editor (ii. 187) reckons, certainly to the full satis- 
faction of all Ultramontane readers, that seventy-one 
thousand of the inhabitants of Rome (in a city of some 
two hundred thousand, old and young, men and women, 
all told) have given their names to addresses against the 
suppression of the religious orders (ii. 187), a certain sign 
of Papalism. But there is yet more conclusive evidence. 
On January 16, 1873, the whole College of the Parish 
Priests of Rome presented an address, in which they state 
that, notwithstanding the influence of intruded foreigners, 
almost the whole of their former parishioners (nella quasi 
totalita), whom they know by name, still keep the right 
faith, send their children to the right schools, and remain, 
subject to but few exceptions, " with the Pope, and for the 
Pope." u I thank Thee, my God, for the spirit that Thou 
impartest to this excellent People : I thank Thee for the 
constancy that Thou givest to the People of Rome " (i. 352, 
also 229). And yet an urchin, or perhaps two, or even 
three, cry, " morte aipreti" and the Pope dare not go out 
of the Vatican, although he has seventy-one thousand 
Romans declared by their signatures, and "almost the 
entire body of parishioners," except the new-come 



SPEECHES OF POPE PIUS IX. 



165 



foreigners, for his fast allies and loyal defenders ! It is 
really idle to talk of dark ages. There never was, until 
* the nineteenth century and the Council of the Vatican, an 
age so deeply plunged in darkness worthy of Erebus and 
Styx, as could alone render it a safe enterprise to palm 
statements like these on the credulity even of the most 
blear-eyed partisanship. 

But then, it may be said, in vain are the people with the 
Pope ; a tyrannical government, supported by hordes of 
sbirri and a brutal soldiery, represses the manifestations of 
their loyalty by intimidation. But this allegation is cut 
to pieces, and if possible rendered even more preposterous 
than the other, by the evidence of the volumes themselves. 
One exception there appears to have been to the good order 
of Rome : * one single form, in which a kind of anarchy 
certainly has been permitted. This flagrant exception, 
however, has been made not against, but in favour of, the 
Pope. For, strange and almost incredible as it may ap- 
pear, his partisans are allowed to gather in the face of day, 
and proceed to the Vatican for the purpose of presenting 
addresses to the Pontiff known to be almost invariably rife 
with the most flagrant sedition, and this in numbers not 
only of a few tens or even hundreds, but even up to 1500, 
2000 (i. 242, 258, 353), 2600 (i. 362, 411), 3000 (ii. 92), 
who shouted all at once, and even (ii. 94) 5000 persons ; 
and again (i. 438), a crowd impossible to count. It may 
be asked with surprise, has the Pope then at any rate a 
presentable train of five thousand adherents in Rome ? 
Far be it from us to express an implicit belief in each of 
our friend Don Pasquales figures, at the least until they 
are affirmed by a declaration ex cathedra or a Conciliary 
Decree. But in Rome, where the vast body of secular and 
regular clergy have held so large a proportion of the real 

n 2 



166 



SPEECHES OF POPE PIUS IX. 



property, where all the public establishments were closely 
associated with the clerical interest and class, where even 
the numerous functionaries of the civil departments, and * 
where the aristocracy, including families of great wealth, 
have been, and continue to be, of the Papal party, a long 
train of dependents must necessarily be found on the same 
side, and judging from what we have seen and known, we 
deem it quite possible that in the entire city a minority of 
Papalini numbering as many as, or even more than, five 
thousand might be reckoned, though of independent 
citizens we doubt whether there are five hundred. To 
these civic adherents would add themselves foreigners, 
whose zeal or curiosity may have carried them to Rome 
for the purpose. We have, indeed, learned from an autho- 
ritative source that on June 16, 1871, when there were no 
less than eight Deputations, the Pope received at the 
Yatican in all about 6200 persons. We find also that the 
total number of those who waited on him in 1871, on only 
fourteen separate days (which however certainly included 
all the occasions of crowded gatherings), were estimated 
carefully at 13,893 ; and in 1872, on the same number of 
occasions, at 17,477. In the two following years the 
numbers have been much less, namely, 8295 and 9129 re- 
spectively. It is quite plain that large crowds — crowds 
sufficient to give ample ground for interference on the 
score of order to any Government looking for or willing 
to use them — again and again have filled the vast halls of 
the Yatican, as Don Pasquale assures us. That they went 
there to stir up or prepare (as far as it depended upon 
them) war, either immediate or eventual, against the 
Italian Government, is established by every page of these 
volumes. Going in such numbers, and for such a purpose, 
it is not disputed that they have gone and returned freely, 



SPEECHES OF POPE PIUS IX. 



167 



safely, boastfully, under the protection of the laws they 
were breaking, and of the Government they reviled. 

It may perhaps seem strange that, while the Italian 
Government is treated as if the Pope were a Power in 
actual war with it, yet the Curia apparently can stoop to 
communicate with it for certain purposes, which it will be 
interesting to observe. We have, for instance, in the 
Appendix (ii. 419) a letter of the Cardinal Yicar to the 
Minister Lanza, complaining, as the Pope in his Speeches 
complains, of the immorality of the Eoman theatres. 

It complains also that the clerical orders are not spared 
in the exhibitions of the stage. This is a subject on which 
the Curia has always been very much in earnest ; and 
some day it may be necessary to bring before the modern 
public the almost incredible, but yet indubitable, history 
of the negotiations and arrangements which were made 
by the State of Florence with the See of Rome in relation 
to the Decameron of Boccaccio. But for the present let 
us take only the point of immorality. The broadest accu- 
sations on this subject are lodged by the Cardinal Yicar, 
without one single point or particular of places, pieces, 
persons, or times which would have enabled the Italian 
Government to put their justice to the proof. The 
Minister, in his reply, could not do more than he has 
actually done. He declares that the Italian Censorship is 
remarkable for strictness ; and that in Italy, and particu- 
larly in Pome, many pieces are prohibited which are per- 
mitted in France and in Belgium. And of this there is 
no denial. With a thorough shabbiness of spirit, the com- 
plaint is neither justified nor retracted, but is sent forth to 
the world with the full knowledge that the good (i buoni) 
will take it as a demonstration that the Italian Govern- 
ment is wholly indifferent to morals (vol. ii. 419-24). 



168 



SPEECHES OF POPE PIUS IX. 



Again, we have a complaint of the non-observance of 
Sundays and feast-days ; but the effort of this kind which 
most deserves notice is one relating to blasphemy. It 
appears that the newspaper 6 La Capitale ' had been pub- 
lishing piecemeal a Life of our Lord, written in the 
Unitarian sense. The Cardinal-Vicar represented to the 
Procurator-General (ii. 520) that this ought to be prose- 
cuted as blasphemous and heretical. It is not stated that 
he founded himself on the manner of the writer's argu- 
ment, and therefore it may be presumed that the charge 
lay against his conclusions only. The Procurator-General 
replied that the law granted liberty of religious discus- 
sion, and that accordingly he could not interfere. The 
Advocate Caucino of Turin — whose Address to the Pope 
is almost the only one in the whole work that does not 
contain direct incentives to sedition (ii. 313) — gave a 
professional opinion to a contrary effect. He pointed out 
that the Roman Catholic religion was by the Constitu- 
tional Statute the religion of the State, and that other 
laws actually in force provided punishments for offences 
against religion. Consequently, as he reasoned, these 
writings are illegal. Over nine hundred of the Italian 
lawyers have countersigned this opinion. One of his 
arguments is, to British eyes, somewhat curious. The 
laws, he says, declare the person of the Pontiff sacred and 
inviolable. " But if you take away the Divinity of Jesus 
Christ, the Pontiff is reduced to a nonentity (il Ponteflce 
non e piu nulla)." It is difficult to avoid saying, one 
wishes that were the only consequence. 

It would, perhaps, be uncharitable to suggest that this 
well-arranged endeavour was nothing else than a trap 
carefully laid for the Italian Government. But it cer- 
tainly would have served the purpose of a trap. Had the 



SPEECHES OF POPE PIUS IX. 



169 



denial of our Lord's Divinity been repressed by law, by 
reason of its contrariety to the religion of the State, the 
next step would of course have been to require the 
Government to proceed in like manner against any one 
who denied the Infallibility of the Pope. Under the 
Yatican Decrees this is as essentially and imperatively a 
part of the Roman Creed as is the great Catholic doctrine 
of the Divinity of Christ. And the obligation to prohibit 
the promulgation of the adverse opinion would have 
been exactly the same. Nor is it easy to suppose that 
the Curia was not sharp enough to anticipate this 
consequence, and prepare the way for it. 

Independently of such a plot, the paltry game of these 
representations is sufficiently intelligible. It seeks to 
place the King's Government in a dilemma. Either they 
enforce restriction in the supposed interest of religion, or 
they decline to enforce it. In the first case, they diminish 
the liberties of the people, and provoke discontent ; in the 
second, they afford fresh proof of ungodliness, and fresh 
matter of complaint to be turned sedulously to account 
by the political piety of the Yatican. But let us pass on 
from this small trickery ; paullb majora canamus. 

Considering on the one hand the professedly pacific and 
unworldly character of the successors of the ' Fisherman,' 
and on the other the gravity of those moral and social 
evils which are indeed represented as insupportable 
(ii. 54), an unbiassed reader would expect to find in these 
pages constant indications of a desire on the part of the 
Pope and Court of Rome to effect, by the surrender of 
extreme claims, some at least tolerable adjustment. There 
was a time, within the memory of the last twenty years, 
when Pius IX. might have become the head of an Italian 
Federation. When that had passed, there was again a 



170 



SPEECHES OF POPE PIUS IX. 



time, at which he might have retained, under an European 
guarantee, the suzerainete, as distinguished from the direct 
monarchy, of the entire States of the Church. When this, 
too, had been let slip, and after another contraction of 
the circle of possibilities, it was still probably open to 
him to retain the suzerainete of the city of Eome itself, 
with free access to the sea ; it was unquestionably within 
his choice, at any period down to 1870, to stipulate for 
the Leonine City, with a like guaranteed liberty of access, 
and with a permanent engagement that Rome never 
should become the seat of government or of Royal resi- 
dence, so that there should not be two suns in one firma- 
ment. There was in truth nothing which the Pope might 
not have had assured to him, by every warranty that the 
friendliness of all Europe could command, except the 
luxury of forcing on the people of the Roman States a 
clerical government which they detested. The Pope pre- 
ferred the game of ' double or quits.' And he now beholds 
and experiences the result. 

But notwithstanding what he sees and feels, that game 
is too fascinating to be abandoned. Instead of opening 
the door to friendly compromise, this is the very thing for 
the treatment of which the furnace of his wrath is ever 
seven times heated. " Yes, my sons," he says in a 
4 4 stupendous " (i. 268) discourse, and himself "resplen- 
dent with a grandeur more than human " (269) to an 
"innumerable multitude of the faithful, Roman and 
foreign" (266), whom he has already congratulated 
(283) on their readiness to give all, even their blood, for 
him. "Yes, my sons, draw into ever closer union, nor 
be arrested even for a moment, by lying reports of an 
impossible 4 reconciliation.' It is futile to talk of recon- 
ciliation. The Church can never be reconciled with error, 



SPEECHES OP POPE PIUS IX. 



171 



and the Pope cannot separate himself from the Church 
. . . . No ; no reconciliation can ever be possible 
between Christ and Belial, between light and darkness, 
between truth and falsehood, between justice and the 
usurpation." 

This passage, by no means isolated, is, it must be ad- 
mitted, rather " superhuman." The wrath of the aged 
Pontiff had, in fact, been stirred in a special way by some 
abbominevoli immagini* some execrable pictures, which 
were for him most profane. The editor explains to us 
what they were. Such is the unheard-of audacity of 
Italian Liberalism, and such its hatred and persecution of 
the Pope, that (ii. 285) a certain Verzaschi, living in the 
Corso No. 135, had for several days exhibited to public 
view a picture, in which the Pope and the King of Italy 
were — -we tremble as we write — embracing one another ! 

But if the Holy Father is thus decisive on the subject 
of visible representations which he conceives to be profane, 
we should greatly value his judgment, were there an 



* Even from the heart of the Order of Jesuits there sounds a voice 
of protestation against the insane policy of the Pope. It is that of 
Curci, a well-known champion, for many long years, of the Papal 
cause, against Gioberti and others. We learn from a pamphlet pub- 
lished on the part of the Italian Government in reply to a violent 
and loosely written attack by the Bishop of Orleans (on the merits 
of which, in other respects, we are not in a condition fully to pro- 
nounce), that Padre Curci says it is idle to make a bugbear of con- 
ciliation : that much as he laments the departure of the mediaeval 
ways (which perhaps he does not quite understand), they are gone ; 
it is idle to suppose the past can be re-established in the Eoman 
States, either by diplomatic mediation, political re-arrangement, " or 
even foreign intervention." — 'Les Eois Ecclesiastiques de 1'Italie,' 
p. 74. Paris, 1874. It seems, then, that there is at least one way in 
which a Jesuit can forfeit his title to be heard at Borne, and that is if 
he speaks good sense. 



172 



SPEECHES OF POPE PIUS IX. 



opportunity of obtaining it, on another commodity of the 
same class, an Italian work, sold in Rome, and not a pro- 
duction of the hated Liberals. It is stamped ' Diritto di 
proprieta di Cleofe Ferrari,' with an address in Rome, of 
which the particulars cannot be clearly deciphered, but it 
is manifestly authentic. 

It is a photograph of 6^ by A,\ inches, and it represents 
a double scene, one in the heavens above, one on the earth 
below. Above, and receding from the foreground, is one 
of those figures of the Eternal Father, which we in Eng- 
land view with repugnance ; but that is not the point. 
On the right hand of that figure stands, towards the fore- 
ground, the Blessed Virgin Mary, with the moon under 
her feet (Rev. xii. 1) ; on the left-hand, and also towards 
the front, is Saint Peter, kneeling on one knee; but 
kneeling to the Virgin, not to God. In the scene below 
we have an elevated pedestal with a group of figures 
nearer the eye, and filling the foreground. On the 
pedestal is Pope Pius IX., in a sitting posture, with his 
hands clasped, his crown, the Triregno, on his head, and 
a stream of light falling upon him, from a dove forming 
part of the upper combination, and representing of course 
the Holy Spirit. The Pope's head is not turned towards 
the figure of the Almighty. Round the pedestal are four 
kneeling figures, apparently representing the four great 
quarters of the globe, whose corporal adoration is visibly 
directed towards the Pontiff, and not towards the opened 
heaven. We omit some other details not so easily under- 
stood ; and, indeed, the reader will by this time have had 
a sickening sufficiency of this sort of " abominable images." 
We commend this most profane piece of adulation to the 
notice of the Cardinal- Vicar, as it will supply him with a 
very valuable topic in his next demand upon the Italian 



SPEECHES OF POPE PIUS IX. 



173 



Government to prevent the public exhibition in Eome of 
what conveys an insult to religion. 

The outburst we have quoted against all reconciliation 
is, as we have said, not an isolated one. Declarations 
essentially similar may be found in vol. i. 291 (Dec. 7, 
1871), 498 (Letter to Cardinal Antonelli), ii. 279 (March 
7, 1873, in an address of Bishops, accepted and lauded by 
the Pope). 

Out of these two hundred and ninety Speeches, about 
two hundred and eighty seem to be addressed to the great 
political purpose which is now the main aim of all Papal 
effort — that of the triumph and liberation of the Church 
in Rome itself, and the re-establishment of peace. 

When the Pope speaks of the liberation of the Church, 
he means merely this, that it is to set its foot on the neck 
of every other power ; and when he speaks of peace in 
Italy, he means the overthrow of the established order, 
if, by a reconversion of Italians to his way of thinking, 
well ; but if not, then by the old and favourite Roman 
expedient, the introduction of foreign arms, invading the 
land to put down the national sentiment and to re-establish 
the temporal government of the clerical order. 

Everywhere, when he refers to the times which pre- 
ceded the annexations to Sardinia, and the eventual esta- 
blishment of the Italian kingdom, he represents them as 
the happy period of which every good man should desire 
the return. Even at the moderate suggestions of practical 
reform which were recommended to Gregory XYI. in the 
early part of his reign by the Five Great Powers, in- 
cluding the Austria of Metternich, he scoffs ; and he 
appears to think that they brought down upon several 
of the recommending Sovereigns the judgment due to 
impiety. 



174 



SPEECHES OF POPE PIUS IX. 



Thus on June 21, 1873, he says (ii. 356): "Let us 
pray for all ; let us pray for Italy, that we may see her 
set free from her enemies, and restored to her former 
repose and tranquillity." 

Now there can be no doubt what he means by calm 
and tranquillity. He explains it in a passage (ii. 23) 
when he has occasion to refer to the opening times and 
scenes of his ill-omened and ill-ordered reign : " Those 
times were troublous, just as are the present ; but not- 
withstanding they produced, after no long while, an era 
of tranquillity and quietude " (ii. 23). 

The troubles, for troubles there were, arose from the 
efforts of a people then without political experience to 
right themselves under the unskilful handling of a ruler, 
who prompted movements he had no strength to control, 
and made promises he had no ability to perform. The 
tranquillity and quietude were found in the invasion of 
the State by a French army ; in the siege and capture of 
the city, which its inhabitants and a few Italian sym- 
pathisers in vain struggled under Garibaldi to defend ; 
and in an armed occupation which effectually kept down 
the people for seventeen and a half years; until there 
came, in 1866, a winter's morning, when at four o'clock 
the writer of these pages, by help of the struggling gas- 
lights in the gloom, saw the picked regiments of France 
wheel round the street corners of the queenly city, in 
their admirable marching trim, on the way to the railway 
station, and bethought him that in that evacuation there 
lay the seed of great events. 

To those who have not carefully followed the fortunes 
of Italy and her rulers, it may seem strange that this 
last and worst extreme of tyranny, the maintenance of a 
Government, and that a clerical Government, by bayonets, 



SPEECHES OF POPE PIUS IX. 



175 



and those foreign bayonets, should be spoken of by any 
man in his five senses, even though that man be a Pope, 
in any other terms than those of pain and shame, even 
if it were at the same time, as a supposed necessity, 
palliated or defended. But the Pope speaks of it with 
a coolness, an exultation (ii. 248 ), a yearning self-com- 
placent desire, which would deserve no other name but 
that of a brutal inhumanity, were it not that he simply 
gives utterance to the inveterate tradition of the Roman 
Curia, and the tradition of a political party in Italy, 
which, as long as it had power, made foreign occupa- 
tion an everyday occurrence, a standing remedy, a normal 
state. 

In 1815, the Pope was brought back to Rome by 
foreign arms. But at that time it was by foreign arms 
that he had been kept out of his dominions. Cardinal 
Pacca, in his Memoirs, gives us to understand that the 
Pontiff was received by the people with their good-will. 
It may have been so. But unhappily, after the great 
occasion of this restoration, all the mischief was done. 
Much of local self-government had existed in the Pon- 
tifical States before the French Revolution. It was now 
put down. Of the French institutions and methods, the 
Pope retained only the worst — -the spirit of centralisation, 
and a police, kept not to repress crime, but to ferret 
out and proscribe the spirit of liberty. The high sacer- 
dotal party prevailed over the moderate counsels of 
Gronsalvi. And Farini, in his dispassionate History, 
gives the following account of the state of things even 
under Pius VII. : — 

" There was no care for the cultivation of the people, no anxiety 
for public prosperity. Kome was a cesspool of corruption, of exemp- 
tions, and of privileges ; a clergy, made up of fools and knaves, in 



176 



SPEECHES OF POPE PIUS IX. 



power; the laity slaves; the treasury plundered by gangs of tax- 
farmers and spies ; all the business of government consisted in 
prying into and punishing the notions, the expectations, and the 
imprudences of the Liberals."* 

The result was that, as the Pope's native army was 
then worthless and even ridiculous, and his foreign mer- 
cenaries insufficient in strength, the country was always 
either actually or virtually occupied by Austrian forces : 
virtually when not actually, because at those periods 
when the force had been withdrawn, it was ready, on the 
first signal of popular movement and Papal distress, to 
return. So we pass over the interval until the accession 
of Pius IX., and until the month of July, 1849. Then 
the Government of France, acting as we believe without 
the sanction of the public judgment, and in order to 
reward for the past and purchase for the future the 
electoral support of the Ultramontane party, assumed 
the succession to Austria in the discharge of her odious 
office of repression, and thus left it doubtful to the last 
whether her splendid services to Italy in 1859 were or 
were not outweighed by the cruel wrong done for so 
many years in the violent occupation of Rome. That 
office has long ago been finally and in good faith re- 
nounced by Austria, now the friend of Italy. Let us 
hope, for the sake of the peace of Europe, that it will 
never again be assumed by any other Power. It was, 
however, only the war of 1870 which caused the removal 
of the French force from Civita Yecchia. That seaport 
had been re-occupied shortly after the relinquishment of 
Rome in 1869. In July, 1870, the remonstrances of the 
Papal Government were met by a neat and telling reply 

* Farini, ' Hist, of Eome,' Bk. i. chap, i., English translation, 
vol. i. p. 17. 



SPEECHES OF POPE PIUS IX. 



177 



from France. " The fortunes of the war will be favour- 
able, or they will be adverse. If the former, we can 
then protect you better than ever ; if the latter, we must 
surely have our men to protect ourselves." 

Sad then as it is, and scarcely credible as it may ap- 
pear, that this great officer of religion, who guides a 
moiety or thereabouts of Christendom, who 

" Looks from his throne of clouds o'er half the world," * 

is hopelessly implicated in the double error ; first, that he 
makes the restoration of his temporal power a matter of 
religious duty and necessity ; secondly, that he seeks the 
accomplishment of that bad end through the outrage 
of a foreign intervention against the people of Rome, and 
through the breaking up of the great Italian kingdom. 

For indeed it is plain enough, that the assaults of the 
Pope, though especially directed against that portion of 
Italy which once formed the States of the Church, are by 
no means confined to such a narrow range. This ap- 
proved work describes the Italian Royal Family at the 
epoch of the occupation of Rome, as the Principi di 
Piemonte (i. 58) : and the Pope assures a deputation from 
Naples that in his daily prayer he remembers the city, its 
people, its pastor, and its King ; meaning the ex-king 
Francis II. (i. 118). What he prays is that the longed-for 
peace may be restored to that " kingdom." And in order 
that we may know what this peace is, another speech at a 
later date tells us he prays the Lord that that unfortunate 
kingdom may return to be that which it was formerly, 
namely, a kingdom of peace and prosperity (ii. 338). This 
is the language in which the Pope is not ashamed to speak 



* Campbell's ' Pleasures of Hope.' 



178 



SPEECHES OF POPE PIUS IX. 



of a Government founded upon the most gross and abomin- 
able perjury, cruel and base in all its detail to the last de- 
gree, and so lost in the estimation of the people, notwith- 
standing the existence of its powerful army, that Garibaldi 
was able in a red shirt to traverse the country as a con- 
queror, enter the capital, and take peaceable possession of 
the helm of State. 

The kingdoms and states of the world are, in Eomish 
estimation, divided into several classes. Let us put Italy 
alone in the first and lowest, as a State with which the 
Pope is undisguisedly at war. Next come the States 
which pursue a policy adverse to the Ultramontane system; 
after them, in the upward series, those not very numerous 
States, with which Rome has no quarrels ; next those from 
which it receives active adhesion or support. And at the 
head of all comes the Pope's own vanished possession, now 
represented in his imaginary title to the States of the 
Church. For whereas the others rule by a jus humanum, 
he ruled by a jus divinwn ; and what is mere revolt, or 
treason, or rapine elsewhere, has in the Roman States the 
added guilt of sacrilege. And, indeed, as to revolt or 
rapine the Pope treats them lightly enough. Nothing- 
can be more curious in this respect than his references to 
Germany. The territory of the German Emperor was 
made up by acquisitions yet more recent than those which 
set up the Italian Kingdom, such as it existed before the 
war of 1870 ; and by a like process of putting down divers 
Governments which were in the Roman sense legitimate, 
and of absorbing their dominions. But the Pope boasts 
that he had not been at all squeamish on this score (i. 457), 
for he had announced to Prince Bismarck that the 
" Catholics " had been in favour of the German Empire. 
When, however, the policy of that Empire was developed 



SPEECHES OF POPE PIUS IX. 



179 



in a sense adverse to the Roman views, very different 
ideas as to its basis came into vogue ; and the Pope's 
authorized editor denounces it as the embodied Paganism 
of Prussia, boldly predicts its early fall (ii. 135, comp. 66), 
and, speaking of the meeting of three great potentates on 
a recent occasion, calls them the Emperor of Austria, the 
Emperor of Russia, and " the new one called of Germany " 
(il nuovo detto di Germanid) ; which, by the way, he is not, 
for his title is, we believe, the German Emperor. In truth 
it seems that the legitimacy of every Government is mea- 
sured by the single rule of its propensity to favour the 
policy of Rome. And while other Governments generally 
are here and there admonished, even when they are guilty 
of no sin of commission, as to the neglect of their duty to 
restore the Pope (i. 113), there is one which receives his 
warmest commendations. It is the " glorious " Republic 
of the Equator, which 44 amidst the complicity ^ by silence, 
of the Powers of Europe" sent its poor, feeble bark (we 
mean its vocal bark, probably it possesses no other) across 
the Atlantic to proclaim — 

" Auditum admissi risum teneatis, amici ? " 

the principle of the restoration, by foreign arms, of the 
Papal throne. 

In his desire for the realization of this happy dream, the 
Pope appears to be wound up to a sensitive irritability of 
expectation, and accordingly prophecy is liberally scattered 
over the pages of these volumes. Sometimes he does not 
know when it will be ; sometimes it cannot be long ; some- 
times he sees the very dawning of the happy day. These 
varying states of view belong, indeed, to the origin of what 
is called pious opinion, but to believe that the day will 
come is matter of duty and faith. 

o 



180 



SPEECHES OF POPE PIUS IX. 



" Yes, this change, yes, this triumph, will have to come ; and it is 
matter of faith (ed e di fede). I know not if it will come in my 
lifetime, the lifetime of this poor Yicar of Jesus Christ. I know that 
come it will. The rising again must take place, this great impiety 
must end." — ii. 82. 

It is with glee that he inculcates the great duty of 
prayer, when a hopeful sign conies up on the far horizon : 
though that sign be no more than some notice given 
in the Chamber of France. On February 18, 1872, he 
says : 

"At the earliest moment, offer prayer and sacrifice to God for 
another special object. About this time my affairs are to be the 
subject of discussion in the National Assembly of a great people ; and 
there are those who will take my part. Let us then pray for this 
Assembly." 

And so forth (i. 352). 

Taken by itself, a passage of this kind might be 
perfectly well understood as contemplating nothing 
beyond the limits of a simply diplomatic, and even 
amicable intervention. But then the question arises, 
why, if diplomacy be in contemplation, are compromises 
and adjustments so passionately denounced ? The answer 
is, that diplomacy is not in contemplation or in desire, 
but what is now perfectly well known in Europe as 
64 blood and iron." No careful reader of this authoritative 
book can doubt that these are the means by which the 
great Christian Pastor contemplates and asks, aye asks 
as one who thinks himself entitled to command, the 
re-establishment of his power in Eome. There is indeed 
a passage, in which he, addressing his ex-policemen ! 
deprecates an armed reaction, and declares the imputation 
to be a calumny. And so far as the gallantry of those 
policemen is concerned, according to all that used to be 
seen or heard of them, he is quite right. The reaction 



SPEECHES OF POPE PIUS IX. 181 

he desires, in this speech, is good education, respect to 
the Church and the priests. But this is the local reaction, 
the reaction in piccolo. "As to what remains, God will 
do as He wills : reactions on the great scale (reazioni in 
grande) cannot be in my hands, but are in His, on whom 
all depends." 

He shows, however, elsewhere and habitually, not only 
a great activity in seconding the designs of Providence 
in this matter, but a considerable disposition to take the 
initiative, if only he could. , In words alone, it is true ; 
but he has no power other than of words. Let us hear 
him address his soldiers, on the 27th of December, 1872. 
(ii. 141.) 

" You, soldiers of honour, attached by affection to this Holy See, 
constant in the discharge of your duties, come before me, but you still 
come unarmed ; thus proving how evil are the times. 

" Oh were I but able to conform to that voice of God, which so 
many ages back cried to a people : ' Turn your spades, turn your 
ploughshares and your ploughs, turn all your instruments of hus- 
bandry into blades and into swords, turn them into weapons of war, 
for your enemies approach, and for many arms, and many men with 
arms, will there be need. Would that the Blessed God would to-day 
in us repeat these very inspirations ! But He is silent : and I His 
Vicar cannot be otherwise, cannot employ any means but silence.' " 

Here we should certainly, with these volumes of loud 
speech before us, desire to interpolate a sceptical note of 
interrogation. He proceeds, however, to say, it is not 
for him to give authority for the manufacture of weapons : 
and that probably the revolution in Italy will destroy 
itself. But if that be his idea, why the ferocious passage 
about blades and swords, which has just been presented 
to the reader, and the many references to forcible restora- 
tion in which he delights ? It is probable that the Pontiff 
relents occasionally, and gives scope to his better mind : 



182 



SPEECHES OF POPE PIUS IX. 



but habitually, and as a rule, he looks forward with 
eagerness to that restoration by foreign arms in the 
future, which forms to him, as we have seen, so satis- 
factory a subject of retrospective contemplation for the 
period from 1849 to 1866, and again from 1867 to 
1870. 

Many may desire to know, in concluding this examina- 
tion, what are the utterances of the Pontiff with respect 
to the burning questions of the Tatican Decrees. It 
must be at Rome that the fashions are set in regard to 
infallibility, to obedience, and to the question of the 
relation between the Roman See and the Civil Power ; 
and the work under review is perfectly unequivocal on 
this class of subjects, though less copious than in regard 
to that cardinal object of Papal desire, the restoration of 
the Temporal Power. 

In times of comparative moderation, not yet forty-five 
years back, when Montalembert and Lamennais dutifully 
repaired to Rome to seek guidance from Gregory XYL, 
that Pontiff, in repudiating their projects through his 
Minister, paid them a compliment for asking orders from 
6i the infallible mouth of the Successor of Peter." We 
are often told that the Pope cannot be held to speak 
ex cathedra unless he addresses the whole body of 
Christians, whereas in this case he addressed only two. 
Now to the outer world, who try these matters by the 
ordinary rules of the human understanding, it seems to 
be a very grave inconvenience that the possessor of an 
admitted Infallibility should formally declare himself 
infallible in cases where he is allowed in his own title- 
deeds to be only fallible like the rest of us. One chief 
mark, however, of declarations ex cathedra is that they 
are made to all the Faithful ; and we observe in the title 



SPEECHES OF POPE PIUS IX. 



183 



of these Discourses that thev are addressed Ai Fedeli di 
Roma e delV Orbe. 

In the work of Don Pasquale, the term " infallible " is 
very frequently applied to the Pope by the deputations. 
A crowd of three thousand persons shouts Yiva il Ponte- 
fice Infallibile (i. 372, comp. i. 407) ; a lawyer, speaking 
for a company of lawyers (ii. 313), reveres " the great 
Pope, the superlatively great King, the infallible master 
of his faith, the most loving father of his soul ;" and the 
like strain prevails elsewhere (e.g. ii. 160, 165, 177, 190, 
256) in these Addresses, which are always received with 
approval. Whether advisedly or not, the Pontiff does 
not (except once, i. 204) apply the term to himself; but 
is in other places content with alleging his superiority 
(as has been shown above) to an inspired Prophet, and 
with commending those who come to hear his words as 
words proceeding from Jesus Christ (i. 335). 

On the matter of Obedience he is perfectly unequivocal. 
To the Armenians, who have recently resisted his 
absorbing in himself the national privileges of their 
Church, he explains (ii. 435) that to him, as the Successor 
of Saint Peter, and to him alone, is committed by Divine 
right the Pastorate of the entire Church ; plainly there is 
no other real successor of the Apostles, for Bishops, he 
says, have their dioceses it is true, but only by a title 
ecclesiastical, not Divine. To limit this power is heresy, 
and has ever been so. Not less plain is his sense of his 
supremacy over the powers of the world. His title and 
place are to be the Supreme Judge of Christendom 
(i. p. 204). It is not the office of any Government, but 
the sublime mission of the Roman Pontificate, to assume 
the defence of the independence of States (ii. 498) ; and 
so far from granting to nations and races any power over 



184 



SPEECHES OF POPE PIUS IX. 



the Church, God enjoined upon them the duty of believing, 
and gave them over to be taught by the Apostles (ii. 452). 

Finally, as respects the Syllabus and its mischievous 
contents, that document is not only upheld, but upheld as 
the great or only hope of Christian Society. We hear 
(i. 444) of the advantage secured by the publication of 
the Syllabus. The Chair of Peter has been teaching, en- 
lightening, and governing, from the foundation of the 
Church down to the Syllabus and the Decrees of the 
Vatican (ii. 427, bis). The two are manifestly placed on 
a level. And, grieved as is the Pontiff at the present 
perversion of mankind, and especially of the young, he is 
also convinced that the world must come to embrace the 
Syllabus, which is the only anchor of its salvation (Tunica 
ancora di salute" i. 58-9). 

One of the main objects of the Syllabus is to re-establish 
in the mass all the most extravagant claims which have at 
any time been lodged by the Church of Rome against the 
Christian State. Hardly any greater outrage on society, 
in our judgment, has ever been committed than by Pope 
Pius IX. in certain declarations (i. 193, and elsewhere) 
respecting persons married civilly without the Sacrament. 
For, in condemning them as guilty of concubinage, he 
releases them from the reciprocal obligations of man and 
wife. But of all those which we have described as the 
burning questions, the most familiar to Englishmen is, 
perhaps, that of the Deposing Power ; which, half a 
century ago, we were assured was dead and buried, and 
long past the possibility of exhumation or revival. It 
shall now supply us with our last illustration ; for true 
as is that with reference to the possibilities of life and 
action, it remains the shadow of a shade; yet we have 
lived into a time when it is deliberately taught by the 



SPEECHES OF POPE PIUS IX. 



185 



Ultramontane party generally, and not, so far as we 
know, disavowed by any of them. 

Lord Eobert Montagu, who was in the last Parliament 
the High Church and Tory Member for the orthodox 
county of Huntingdon, and is in this Parliament trans- 
formed into an ardent neophyte and champion of the 
Papal Church, in a recent Lecture before the Catholic 
Union of Ireland,* took occasion, among other extrava- 
gances, to set forth with all honour a passage from a 
Speech of the Pope, delivered on the 21st of July, 1871, 
in which he justified and explained the doctrine of the 
Deposing Power. According to the version he gave of 
the Italian Discourse, this Power was an 6 4 authority, in 
accordance with public right, which was then vigorous, 
and with the acquiescence of all Christian nations." 

In the 6 Tablet' newspaper of November 21 and 
December 5, 1874, a writer, who signs himself C. S. D., 
assails Lord Eobert Montagu for erroneous translation ; 
and, with undeniable justice, points out that the words, 
secondo il diritto pubblico allora vigente, do not mean " in 
accordance with public right, which was then vigorous," 
but " in accordance with the public law " (or right) <; then 
in force." He also quotes words not quoted by Lord 
Eobert, to show that the Popes exercised this power at 
the call of the Christian nations (chiamati dal voto del 
popoli) ; which, as he truly says, give a very different 
colour to the passage* His citation is, he states, from the 
Voce delta Verita of 22nd July, 1871, the day following 
the Speech, confirmed by the Civilta Cattolica of 
August 19. 

Amidst these grave discrepancies of high authorities, 



* Dublin: M'Glashan and Gill, 1874, p. 10. 



186 



SPEECHES OF POPE PIUS IX. 



our readers may desire to know what a still higher autho- 
rity, the Pope himself, really did say ; and we have, 
happily, the means of in forming them from the volumes 
before us, which contain the "sole authentic" report. 
The Speech was delivered, not on the 21st, but the 20th 
of July, and will be found at vol. i. p. 203. We need not 
trouble the reader with a lengthened citation. The 
passage, as quoted by Lord Robert Montagu, will be found 
in Mr. Gladstone's "Vatican Decrees," p. 19. The essen- 
tial point is that, according to C. S. D., the Pope justified 
the Deposing Power on this specific ground, that they 
were called to exercise it by the desire, or voice, or 
demand, of the nations. What will our readers say when 
we acquaint them that the passage given by C. S. D. in 
the 4 Tablet ' is before our eyes as we write, and that the 
words " called by the voice of the people " {chiamaia dal 
voto dei popoli) are not in it f Whether they were spoken 
or not is another question, which we cannot decide. 
What is material is that, from the fixed, deliberate, and 
only authentic report, they have been excluded, and that 
the Pope himself sustains, and therefore claims, the De- 
posing Power, not on the ground of any demand of the 
public opinion of the day, but as attaching to his office. 

And now, in bidding farewell to Don Pasquale, we offer 
him our best thanks for his two volumes. Probably this 
acknowledgment may never meet his eyes. But lest, in 
the case of its reaching him, it should cause him surprise 
and self-reproach that he should have extorted praise from 
England and from Albemarle Street, we will give him 
" the reason why." We had already and often seen Infal- 
libility in full-dress, in peacock's plumes ; Infallibility 
fenced about with well-set lines of theological phrases, 
impenetrable by us, the multitude, the uninitiated. But 



SPEECHES OF POPE PIUS IX. 187 



Don Pasquale has taken us behind the scenes. He has 
shown us Infallibility in the closet, Infallibility in dis- 
habille, Infallibility able to cut its capers at will, to 
indulge in its wildest romps with freedom and impunity. 
And surely we have now made good the assurance with 
which we began. If ever there was a spectacle, strange 
beyond all former experience, and charged with many- 
sided instruction for mankind, here it is. We will con- 
clude by giving our own estimate, in few words, of the 
central figure and of his situation. 

In other days, the days of the great Pontiffs who for- 
midably compete in historic grandeur with Barbarossa, and 
even with Charlemagne, the tremendous power which they 
claimed, and which they often contrived to exercise, was 
weighted with a not less grave and telling responsibility. 
The bold initiative of Grregories and Alexanders, of Inno- 
cents and Bonifaces, hardly indeed could devise bigger 
and braver words than now issue from the Vatican : 

" Quae tuto tibi magna volant, dum distinet hostem 
Agger murorum, nec innndant sanguine fossae." * 

But their decisions and announcements did not operate 
as now through agencies mainly silent, underground, 
clandestine ; the agencies, for example, of affiliated mo- 
nastic societies, the agency of the consummate scheme of 
Loyola, the agency, above all, of that baneful system of 
universal Direction, which unlocks the door of every 
household, and inserts an opaque sacerdotal medium be- 
tween the several members of the family, as well as 
between the several orders of the State. Their warfare 
was the warfare of a man with men. It recalls those 
grand words of King David, " Died Abner as a fool 



* Mn. xi. 382. 



P 



188 



SPEECHES OF POPE PIUS IX. 



dieth? Thy hands were not bound nor thy feet put 
into fetters : as a man falleth before wicked men, so 
fellest thou" (2 Sam. iii. 33). When they committed 
outrage or excess, at least they were liable to suffer for 
it in a fashion very different from the " Calvary " of 
Pope Pius IX. They had at their very gates the Barons 
of Rome, who then, at least, were barons indeed; and 
the tramp of the mailed hosts of the Hohenstaufens was 
ever in their ears. But now, when the Pope knows that 
his income is secured by a heavy mortgage upon the 
credulity of millions upon millions, to say nothing of the 
offers of the Italian Government in reserve, and that his 
outward conditions of existence are as safe and easy as 
those of any well-to-do or luxurious gentleman in Paris 
or in London, his denunciations, apart from all personal 
responsibility for consequences, lose their dignity in 
losing much of their manhood and all their danger, and 
the thunders of the Yatican, though by no means power- 
less for mischief with a portion of mankind, yet in the 
generality can neither inspire apprehension nor command 
respect. 

Let us revert for a moment to the month of June, 
1846. 

A provincial Prelate, of a regular and simple life, 
endowed with devotional susceptibilities, wholly above 
the love of money, and with a genial and tender side to 
his nature, but without any depth of learning, without 
wide information or experience of the world, without 
original and masculine vigour of mind, without political 
insight, without the stern discipline that chastens human 
vanity, and without mastery over an inflammable temper, 
is placed, contrary to the general expectation, on the 
pinnacle, and it is still a lofty pinnacle, of ecclesiastical 



SPEECHES OF POPE PIUS IX. 



189 



power. It is but fair towards him to admit, that his 
predecessors had bequeathed to him a temporal polity 
as rotten and effete in all its parts as the wide world 
could show. At the outset of his Pontificate, he at- 
tempted to turn popular emotion, and the principles of 
freedom, to account in the interests of Church power. 
As to ecclesiastical affairs, he dropped at once into the 
traditions of the Curia. He was and is surrounded by 
flatterers, who adroitly teach him to speak their words in 
telling him that he speaks his own, and that they are the 
most wonderful words ever spoken by. man. Having 
essayed the method of governing by Liberal ideas and 
promises, and having, by a sad incompetency to control 
the chargers he had harnessed to his car, become (to say 
the least) one of the main causes of the European con- 
vulsions of 1848, he rushed from the North Pole of 
politics to the South, and grew to be the partisan of 
Legitimacy, the champion of the most corrupt and per- 
jured Sovereignties of Italy, that is to say of the whole 
world. Had he only had the monitions of a free press 
and of free opinion, valuable to us all, but to Sovereigns 
absolutely priceless, and the indispensable condition of all 
their truly useful knowledge, it might have given him a 
chance ; but these he denounces as impiety and madness. 
As the age grows on one side enlightened, and on another 
sceptical, he encounters the scepticism with denunciation, 
and the enlightenment with retrogression. As he rises 
higher and higher into the regions of transcendental 
obscurantism, he departs by wider and wider spaces from 
the living intellect of man ; he loses Province after Pro- 
vince, he quarrels with Government after Government, 
he generates Schism after Schism ; and the crowning 
achievement of the Vatican Council and its decrees is 



190 



SPEECHES OF POPE PIUS IX. 



followed, in the mysterious counsels of Providence, by 
the passing over, for the first time in history, of his 
temporal dominions to an orderly and national Italian 
kingdom, and of a German Imperial Crown to the head 
of a Lutheran King, who is the summit and centre of 
Continental Protestantism.* 

But what then ? His clergy are more and more an 
army, a police, a caste ; farther and farther from the Chris- 
tian Commons, but nearer to one another, and in closer 
subservience to him. And they have made him " The 
Infallible ;" and they have promised he shall be made 
" The Great. " And, as if to complete the irony of the 
situation, the owners, or the heirs, of a handful of Eng- 
lish titles, formerly unreclaimed, are now enrolled upon 
the list of his most orthodox, most obsequious followers ; 
although the mass of the British nation repudiates him 
more eagerly and resolutely than it has done for many 
generations. 

Such is this great, sad, world-historic picture. Some- 
times it will happen that, in a great emporium of Art, a 
shrewd buyer, after hearing the glowing panegyric of a 
veteran dealer upon some flaming and pretentious pro- 
duct of the brush, will reply, Yes, no doubt, all very 
true ; but it is not a good picture to live with. So with 
regard to that sketch from the halls of the Vatican, which 
we have endeavoured faithfully to present, we ask the 
reader in conclusion, or ask him to ask himself, Is it a 
good picture to live with ? 

* See the remarkable Tract of Franz von Loher : Ueber Deutsch- 
lands Weltstellung. Miinchen, 1874. 



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